The impact of child safeguarding policies

The impact of child safeguarding policies How Current Policies, Theories and Politics Have Influenced Children and Young People This essay is going to look at the policies and politics about the safeguarding, welfare and wellbeing of children and young people. In particular this essay will look at the quality of social services and statistics of children’s involvement with social services, the Children’s Act 2004 and what this proposes (Kay, 1999). Also the Victoria Climbie Case and who she was involved with, Every Child Matters and the approaches taken, the Children’s Commissioner, the Children’s fund and charities such as the NSPCC, Lucy’s Faithfull Foundation and Action for Children will all be considered to understand what support is available to children and young people. In 2012/13, it is reported that just under 600,000 children had some sort of involvement with social services because of concerns for their welfare. The Department for Education (DFE) is now known to looking at the prospect of raising the quality of services delivered by social care workers. To achieve this, the DFE has sought to enforce the revised statutory guidance which promotes the welfare of children and safeguard them from harm (Morgan N and Timpson E, 2014). The result being that, child protection services not seen to be at the right level by Ofsted will be changed by the DFE with immediate effect. To improve future services the department for education are continuing to reform the system of serious case reviews to demonstrate to social workers, incidence of serious protection issues and this can be improved on. Other continuous improvement measures include the Step Up to Social Work scheme and Frontline Pilot which are now looking at attracting high-quality graduates interes ted in social work. Private and voluntary organisations are also to be delegated some of the works undertaken by social care workers in an effort to strengthen child protection services, support for looked after children and to give vulnerable children a better chance of staying with their families rather than going into care through improved early interventions services (Morgan N and Timpson E, 2014). The fundamental aim of the Children’s Act 2004 is to improve the wellbeing of children and young people through local authorities and agencies while widening the powers of relevant service providers. Safeguarding children and promotion of children’s welfare is therefore the priority of the Children’s Act. Unsurprisingly, the non-statutory Area Child Protection Committees have been replaced with Safeguarding Children Boards which means a robust plan of strategy could be set out for children and young people and could be made and published by children’s services authorities. The Children’s Act also allowed databases to be made that held all children’s and young people’s information whereby professionals involved with children or young people could access and share information (The Stationary Office, 2004). The Every Child Matters initiative (ECM) was introduced in 2004 after the sad death of Victoria Climbie who was widely known by all the relevant agencies two housing authorities, four social services departments, two child protection departments linked to the police, an NSPCC ran child unit and two different hospitals. In the case of the latter, Victoria Climbie had been seen with serious injuries (Department for Education, 2003). The ECM aim to promote the wellbeing of children and young people through better coordination between multi-agencies such as schools, local authority, police and other care providers. This approach is deemed productive as organisations can readily team up to share information in order to boost any identified child protection measure (everychildmatters.co.uk, 2014; Knowles, 2009). The establishment of Children’s Commissioner in 2005 has further strengthened the mandate of the ECM initiative as vulnerable people in society now have a voice in parliame nt and their local areas (everychildmatters.co.uk, 2014). The efforts of the government is complemented by a plethora of charity and not for profit organisations such as the NSPCC, Lucy’s Faithfull Foundation and Action for Children to name but a few. The NSPCC being the leading children’s charity for example fights to end child abuse by protecting and changing the lives of children for the better and freeing them from harmful situations. The charity will also support parents who are in need of advice in any way (nspcc.org.uk, 2015). Lucy’s Faithfull Foundation on other hand is the only UK-wide child protection charity dedicated solely to reducing the risk of children being sexually abused. They work with all members of families who have suffered from sexual abuse. The charity offer educational programmes, courses and professional support at all levels to victims (lucyfaithfull.org, no date). Finally, Action for Children work with children, young people, parents, carers and run 650 services throughout the UK. This chari ty is able to provide essential services for both neglected and abused children and young people (actionforchildren.org.uk, 2014). Overall it seems that the safeguarding of children and young people, welfare and wellbeing is still a constant battle. Just under 600,000 children in 2012/13 had some sort of involvement with social services because of concerns for their welfare while the DFE continues to enforce the revised statutory guidance with rigour. Seemingly, the system in place for child protection and safeguarding is constantly being reviewed with the Children’s Act 2004 now bringing in a multi-agency approach. All what this means is that, organisations and agencies can pass information about a child or young person to other professionals so that an up to date information is always available (Allen, 1990). In effect, the current institutions are committed to averting future cases as in ‘Victoria Climbie’. The Every Child Matters initiative was introduced through the Children’s Act 2004 and now protect the wellbeing and welfare of children using a multi-agency approach. This is in deed a positive outcome of the Children’s Act 2004 along with the Children’s Commissioner set up in 2005 which has already given children and young people a voice in parliament and in their locality. The Children’s fund 2000 among others have also helped disadvantaged children and young people by improving safeguarding practices. In conclusion, current policies, theories and politics within the United Kingdom as whole have positively influenced the welfare and wellbeing of children and young people. It seems that more still has to be done where safeguarding children and young people is concerned but the government is heading in the right direction. Bibliography Websites Action for Children (2014) What is Action for Children [Online] Available at: http://www.actionforchildren.org.uk/about-us/what-we-do Accessed: 11/01/15 Department for Education (2003) The Victoria Climbie Inquiry [Online] Available at: http://dera.ioe.ac.uk/6086/2/climbiereport.pdf Accessed: 10/01/15 Every Child Matters (No date) Every Child Matters [Online] Available at: http://www.everychildmatters.co.uk Accessed: 10/01/15 Morgan, N and Timpson, E (2014) Policy supporting social workers to provide help and protection to children [Online] Available at: https://www.gov.uk/government/policies/supporting-social-workers-to-provide-help-and-protection-to-children Accessed: 24/12/14 NSPCC (2015) About us [Online] Available at: http://www.nspcc.org.uk/about-us/ Accessed: 11/01/15 The Lucy Faithfull Foundation (No date) The Lucy Faithfull Foundation Working to Protect Children [Online] Available at: http://lucyfaithfull.org Accessed: 11/01/15 Books Allen, N (1990) Making Sense of the Children’s Act. 2nd edn. Essex: Longman Industry and Public Service Knowles, G (2009) Ensuring Every Child Matters: A Critical Approach. 1st edn. London: Sage Kay, J (1999) A Practical Guide: Protecting Children. 1st edn. London: Cassell Stationary Office, The, and HM Government, (2004) Children’s Act 2004: chapter 31, explanatory notes. 1st edn. The Stationary Office 2004 1

Outline Three Problems to Plato’s Theory of the Forms Essay

Aristotle thought that Plato’s theory of forms with its two separate realms failed to explain what it was meant to. That is, it failed to explain how there could be permanence and order in this world and how we could have objective knowledge of this world. By separating the realm of forms so radically from the material realm, Plato made it impossible to explain how the realm of forms made objectivity and permanence possible in the material realm. The objectivity and permanence of the realm of forms does not help to explain the material world because the connection between the two worlds is so hard to understand. The theory of forms, therefore, is an unnecessary proposal. There is no need to split the world up into two separate realms in order to explain objectivity and permanence in our experience. Aristotle elaborated this general criticism into two more particular objections: First, according to Plato material objects participate in or imitate the forms. It is in virtue of this relation to the realm of forms that material objects are knowable and have order. Yet, Aristotle argues it is nearly impossible to explain what exactly this participation or imitation is. The properties that the forms have are all incompatible with material objects. How, for example, can a red object be said to participate in or copy the form of redness? Is the form of redness red itself? How can there be red without anything that is red? It seems that the metaphor of imitation or participation seems to break down in these cases because of the special properties that Plato ascribes to the forms. The only link between the realm of forms and the material world, then, breaks down. The forms cannot explain anything in the material world. The second argument was first given by Plato himself in his later dialogues. It is related to the first objection, but is a more technical way of getting at the main problem with the theory of forms. Plato explains the resemblance between any two material objects in terms of their joint participation in a common form. A red book and a red flower, for example, resemble each other in virtue of being copies of the form of redness. Since they are copies of this form, they also resemble the form. But this resemblance between the red object and the form of redness must also be explained in terms of another form. What form does a red object and the form of redness both copy to account for their similarity? One can see that this will lead to an infinite regress. Whenever someone proposes another form that two similar things copy, you can always ask them to explain the similarity between the form and the objects. This will always require another form. The notion of imitation or copying used in the theory of forms, then, runs into logical difficulties. The theory of forms really explains nothing about the similarity of objects; another form is always needed beyond the one proposed. Thus to explain the similarity between a man and the form of man, one needs a third form of man, and this always requires another form. The explanation of the original similarity is never given; it is only put off to the next level. Wittgenstein also criticised Plato’s theory with his language games. He argued that for meaning in language it must define the concepts. Concepts therefore do not gain meaning from the objects to which they refer but from the way we use them in language. This is governed by a series of formal and informal rules that control the games. Wittgenstein observed from games that it is impossible to offer a simple explanation of the word game because not all the uses of it include the same concepts. The games have a family resemblance but no defining set feature. The use of the word game gains its meaning from the way in which it is used. Therefore those who understand how to use it will understand what it means. This is a problem for Plato because he has already told us that the Forms are simple, yet Wittgenstein suggests that some concepts are so complex that there cannot be a simple blueprint or pattern that ties them all together.

How the teachings of Muhammad ibn Abd al-Wahhab influenced everyday life in Saudi Arabia

Introduction Commins (2006, p. 97) asserts that the teachings of Muhammad ibn Abd al-Wahhab have influenced the contemporary political and cultural environment in Saudi Arabia. This religious movement, commonly referred to as the Wahhabi movement started in central Arabia in the mid-18th Century and grew because of the preaching and scholarship of Muhammad ibn Abd al-Wahhab. According to Zayd (2006, p. 41), Muhammad ibn Abd al-Wahhab was a scholar of Islamic jurisprudence who received his education in Mesopotamia and Hijaz and then returned to Najd (central Arabia) to advocate for Islamic reforms. This paper explores how his teachings influenced the everyday life in Saudi Arabia. Allen (2006, p.89) says that Muhammad ibn Abd al-Wahhab was concerned with the practices of the people of Najd, which he regarded as polytheistic and wanted them to stop the practices. He wanted reforms that would remove all practices that were added to Islam after the death of Mohammad. He was against practices like using votive and sacrificial offerings, veneration of caves, stones and trees, celebration of birthdays of prophets, praying to saints and making pilgrimages to special mosques and tombs. These were common practices in Najd and the people here regarded them as being in compliance with Islamic teachings. However, to Muhammad ibn Abd al-Wahhab they were polytheistic. He was concerned with these practices because he perceived them as being lax in terms of adherence to Islamic law. In addition to this, he was also concerned with the fact that the people were reluctant to perform religious devotions like disregard to obligatory prayers, not showing care to the widows and orph ans, rampant adultery and failure to give women their fair share of inheritance. These practices formed the basis of his preaching as he was determined to make the people change their ways of life and start living in full compliance with Islamic laws. Weston (2008, p. 11) asserts that his teachings revolved around the breaches of Islamic laws and emphasised the need to comply with all customary practices like jahiliya. He initially encountered opposition but eventually overcame it by forming an alliance with Muhammad ibn Saud, a local chieftain. This alliance ensured that his influence endured through difficult times because Muhammad ibn Saud was very powerful in southern Najd. Muhammad ibn Abd al-Wahhab and his descendants converted the alliance that was initially for political loyalty into religious obligation that had to be followed by everyone. In his teachings, he insisted that all Muslims must present an oath of allegiance (bayah) to Muslim leaders when alive so that they can get redemption when they die. He emphasised that Muslim leaders must be given unquestionable allegiance from the people as long as they are providing leadership that is in full conformity with Islamic laws. He held the perception that the purpose of the Muslim community was to be a living embodiment of Islamic laws (Hegghammer & Lacroix 2011, p. 64). The responsibility of ensuring that the community knows and conforms to the laws of God lay squarely on the legitimate rulers. Muhammad ibn Abd al-Wahhab and his followers then started a jihad targeting the backsliding Muslims in the region to ensure that there is total obedience to Muslim rulers and God. This was the beginning of religious intolerance in Saudi Arabia. Fatah (2008, p. 77) claims that the key message in the teachings of Muhammad ibn Abd al-Wahhab was tawhid (oneness of God). Tawhid is very important in Saudi Arabia and it is emphasised by both state and religious leaders. It is for this reason that its adherents call the movement as the call for unity (ad dawa lil tawhid). He was against third party intercession and all prayer rituals because he considered them as leading to shirk. This is why he objected Sufi mysticism, celebrating the birthdays of prophets and Shia m ourning ceremonies which were considered as religious festivals. As a consequence grave marking, building of tombs and any other shrines are forbidden in Wahhabism. However this is partly practised in Saudi Arabia because the shrine of Prophet Muhammad is in the country and Muslims go there to pay pilgrimage. They only accept authority from the Sunna and Quran and disregard any reinterpretation of the two books on issues that were already settled by the previous jurists. They totally remain opposed to reinterpretation but give allowance for interpreting the areas not decided by the earlier jurists. Livingstone (2011, p. 50) suggests that they literally interpret the Sunna and Quran and aim towards enforcing parochial Najd practices. The religious and political leadership work collectively in ensuring that there is conformity in behaviour throughout the country. Life in Saudi Arabia is guided by Wahhabism as the government remains committed to ensuring that there is full compliance w ith Islamic laws (Brym & Lie 2010, p. 31). In addition to this, the government has supported the Wahhabi literal interpretations of right and wrong behaviour. Prayer performance in a ritually correct and punctual manner is required of all men. Livingstone (2011, p.54) says that all the believers are forbidden from taking wine because literally, the Quran forbids it. They have extended this ban to include all intoxicating drinks and stimulants like tobacco. Both men and women are required to dress modestly in accordance with the Quran. These conservative regulations have direct influence on all aspects of life in Saudi Arabia. The leaders of Saudi Arabia support the conservative religious establishment and monitor closely the people who present potential threats to their regimes (Lacroix & Holoch 2011, p. 96). In the Middle East, Saudi Arabia ranks as one of the most conservative and restrictive countries with those who do not subscribe to the Islamic religion barred from practicing their faith even in private (DeLong-Bas 2007, p. 66). It is this harsh, conservative and restrictive environment that has led to radicalisation of some people in Saudi Arabia as they have no tolerance to other religious faiths. In school the religious curriculum teaches students that there are two types of people; the first one is the Salafis (Wahhabis) who are the chosen ones and will go to heaven because they are the winners. The other group are Muslims, Jews, Christians and all other religions. These ones are either, enervators, or deniers of God (kafirs) or they put their gods next to God (mushrak). The Sunni Muslims are called enervators because they do things that are proscribed by Salafis like celebrating the birthday of Prophet Mohammed (Husain 2009, p. 15). All these groups of people are not accepted by the Saudi Arabians as Muslims and as such, they are supposed to be hated, persecuted and even killed. This is what the government is encouraging and has led the Saudi Arabia ns to be intolerant to any other dissenting views on religion because of the rapid radicalisation and fundamentalism (Allen 2006, p. 77). This paper has shown that the teachings of Muhammad ibn Abd al-Wahhab influenced everyday life in Saudi Arabia. His teachings, which were originally intended to bring reforms to the Islamic faith, have gone to the extent of radicalising the people of Saudi Arabia. As the paper indicates, they have no tolerance for other religions. To them, the people of other religions should be hated, persecuted and even killed. This is what is fuelling fundamentalism and radicalism in Saudi Arabia and has already brought about extreme terrorists like Osama bin laden among others. References Allen, C. (2006). God’s terrorists: the Wahhabi cult and the hidden roots of modern Jihad. Cambridge: Da Capo Press. Brym, R. J., & Lie, J. (2010). Sociology: Your compass for a new world, the brief edition. Belmont, California: Wadsworth Cengage Learning. Commins, D. (2006). The Wahhabi mission and Saudi Arabia. London : Tauris. DeLong-Bas, N. J. (2007). Wahhabi Islam: From revival and reform to global jihad. London: I.B. Tauris. Fatah, T. (2008). Chasing a mirage: The tragic illusion of an Islamic state. Mississauga, Ont: John Wiley & Sons Canada. Hegghammer, T., & Lacroix, S. (2011). The Meccan rebellion: The story of Juhayman al-?Utaybi revisited. Bristol, England: Amal Press. Husain, E. (2009). The Islamist: Why I became an Islamic fundamentalist, what I saw inside, and why I left. New York, N.Y: Penguin Books USA. Lacroix, S., & Holoch, G. (2011). Awakening Islam: The politics of religious dissent in contemporary Saudi Arabia. Cambridge, Mass: Harvard University Press. L ivingstone, D. (2011). Terrorism and the illuminati: A three-thousand-year history. Joshua Tree, CA: Progressive Press. Weston, M. (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. Hoboken, N.J: Wiley. Zayd, N. A. (2006). Reformation of Islamic thought: A critical historical analysis. Amsterdam: Amsterdam Univ. Press.

The Canterbury Tales By Geoffrey Chaucer - 2127 Words

It is unknown when Geoffrey Chaucer wrote The Canterbury Tales, but it is assumed that he wrote it in 1387. There are many different aspects and themes throughout this paper that are very prominent. One theme that is very important is the importance of company. This entire tale is about twenty-nine pilgrims who all tell tales while on a pilgrimage to the shrine of Saint Thomas Becket in Canterbury. The importance of company is that this is a pilgrimage that requires companions and friendship. Though they are not a tightly knit group of friends, they all keep one another company on this long and treacherous journey. The most important theme that will begin the discussion throughout this paper is the corruption of the church. Chaucer shows many different aspects of the church in this tale. He displays different characters that show different sides of the church. Starting off with the most obvious character that best relates to the church is the Pardoner. In this time period, it was the Pardoner’s job to grant papal indulgences. Papal indulgences are a sacrament that one can purchase in order to rid themselves of guilt of their sin and quite possibly lessen their time in hell. These sacraments were given by the church in order to raise more money for the Pope. The Pardoner in this story is greedy and selfish. He most likely is keeping the money he makes off of the papal indulgences since he also has a sketchy side business. He sells pieces of clothing and other odd items thatShow MoreRelatedThe Canterbury Tales, by Geoffrey Chaucer1582 Words   |  7 Pages Geoffrey Chaucer wrote the Canterbury tales a collection of short tales in the 14th century. The compilation of stories are told by different characters within the narrative as part of a game proposed by the host. Each individual must tell two stories on their journey and two stories on their way back. 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