ANARCHISTS IN SOCIAL WORK KNOWN TO THE AUTHORITIES Martin Gilbert ULVERSTON 1 Published by Martin S. Gilbert 4, Sandhall, Ulverston, Cumbria LA12 9EQ First published 2004 Second Edition 2005 Illustrations: Original drawings for Peter Good's contribution by Arthur Moyse Other illustrations by "Trott” (John Evans) ISBN: 0-9549159-0-9 Anarchists in Social Work: Known to the Authorities 1. Radical Social Work 2. Anarchist Perspective 3. Empirical Accounts 2 Anarchists in Social Work: Known To the Authorities CONTENTS Introduction and author profiles, Martin S Gilbert, Mark A Newns, Peter Good, John Evans, Doreen Frampton SRN 4 An Anarchist in Social Work, Martin S Gilbert 7 Anarchist Ideas in Action, Mark A Newns 33 Something Should Be Done, Peter Good 90 The Cycle of Deprivation, John Evans 126 Orpheus in the Underworld, John Evans 133 New Town Story, John Evans 140 Poetic Interlude 145 Whistle Blowing in the National Health Service, 146 Doreen Frampton, SRN Select Bibliography 148 Friends and Neighbours 149 3 INTRODUCTION This book contends that anarchist thought and action have at times positively informed professional social work. The introductory essay, by Martin Gilbert, outlines some ideas in the literature of radical social work, suggesting that the profession has had a radical tradition underlying its aspects of oppressive social control. Within that tradition, he contends that anarchists have made a significant, if hidden, contribution. Martin starts by mentioning some of this theory, progressing to record how libertarian ideas and methods of working helped him to organise groups; and networks in mental health services. Martin shows the stages of such development, its pitfalls, and what can be seen as repeatable results. Empirical material is drawn on, that will be of value to social workers, as well as those who want to organise a group. These are 'despatches from the front line'. A common motif running through all the essays here is the authors' isolation and their tenuous position within the structure, following their challenges to the hierarchy. Sometimes they are welcomed, at other times protected by sympathetic managers, mostly under threat. Martin challenges hierarchical thinking through informal work. Even during his social work training, Mark Newns makes a challenge to rigid patterns of thought, with his radical critique of the discipline, but found support from his tutor. Mark then goes on to similar defiance in Liverpool, West Suffolk, Stevenage and other places. He advocates a holistic approach. Peter Good's classic account of the Calderstones hospital dispute exposes the unions' / management's unspoken deal not to rock the boat, which keeps the hierarchies in place, and unchallenged. Developing the outrageous technique of 'Imaginative Industrial Action', Peter confronts their self- serving complicity and called the bluff on the union bureaucrats' empty claims to represent the interests of staff or patients. John Evans similarly brushes up against local vested interests and council nepotism. Doreen Frampton records how hierarchies and vested interests close ranks and wage psychological warfare against whistleblowers. If there is a common plea behind all the pieces here, it is for the creation of political space and tolerance for these fragile early blooms to flourish. Martin Gilbert. Similar to the other contributors, Martin Gilbert began his involvement with anarchists via the anti nuclear bomb movement in the 4 early 1960s. He worked in clothing workshops and then selling soft furnishings in department stores. From '67 - '72 he lived in the USA, as a student, casual labouring, selling newspapers and working for night clubs; while contributing to civil rights and anti-war activity. He started to learn about Counselling by listening to draft resisters. He was in local authority social work for 24 years. Due to ill health he took early retirement in 1996, but has been 'climbing back' doing some agency work, and teaching. Martin has an allotment where he develops vegetables and anarchist ideas. Mark A Newns practiced social work for thirty years and martial and holistic health arts, Karate-do and Tai Ji Ch'uan for the same period of time. He has worked as labourer, dish washer, factory hand, and spent most of the 1960s working in the Committee of 100, the Simon Community and East London Squatters. He is influenced by anarchist ideas and the English radical tradition. He believes that much of the current 'anarchist movement' in the UK, (a) is not anarchist, and (b) doesn't move, He went to America in the late 1980s, working as a Blues and Roots musician, Tai Ji Instructor and radical columnist for the Casper Star Tribune, Wyoming, and as a labourer on construction sites. He began teaching Tai Ji to American 'young offenders' at Pine Ridge Hospital for human development, an approach that has now become standard practice in state of the art therapeutic centres throughout the USA. He began a campaign on behalf of Uranium miners, who didn't realise it was lethal until they started glowing. To avoid populist dumbing down in post Thatcher's Britain, he studied for an MA in the History of Ideas, at Northumbria University and a PhD research place at Durham University where his project The World Church of Commerce is being transcribed into a book. He advocates creative provocation, controversy, celebration and joyful mayhem and now writes, researches, sings the blues and teaches Tai Ji to older people at Age Concern, Newcastle Upon Tyne. Correspondence welcome: Living Tao Project, 54 Waterloo Street, Grainger Town, Newcastle Upon Tyne, NE1 4DG. Tel 0191-261-8804. Email address [email protected] 5 Website www.geocities.com/marknewnsbudochi Peter Good is a one time soldier, Trade Union leader, oil rig worker and author of Language for those who Have Nothing. A founder member of two workers' co-operatives run by ex patients he has worked extensively in psychiatry and is a qualified Clinical Mirthologist, currently leading seminars for the South Bradford Chuckle Club. He has crossed the Sahara six times. Peter's offering differs from the others in tone and content, but is just as empirically based. He gives an in depth account of industrial action in a residential setting, a long-stay institution for people with learning disabilities, when he helped to raise care standards while struggling against management, and Trade Union bureaucracy who were as bad as each other. Peter's essay originally appeared in Anarchist Review, November 1979. Those familiar with developments in the care of the learning disabled will recognise the practice of trail blazing ideas, before the work of Wolf Wolfenberger and the concept of 'normalisation' became common currency in Britain. John Evans has been an actor, Community Development worker, and Probation Officer, and social worker. His three short contributions reflect the pain and frustration experienced by the dedicated professional. However, with John, oppressive managers have not always had it their own way. He is now working with Young Offenders. Doreen Frampton SRN Our end note, Whistle Blowing in the National Health Service shows that exposing bad practice and corruption is not merely a trouble making exercise, but a professional responsibility. It is meant as a warning to the dangerously oppressive, as well as an encouragement to radicals of any stripe to seek allies, plan tactics and strategies. Doreen Frampton, SRN is based in the North West. 6 AN ANARCHIST IN SOCIAL WORK by Martin S. Gilbert This book contends that at times anarchist thought and action has positively informed professional social work. The material is drawn from a wide range of settings. My view of anarchism is that it cannot be the pursuit of a perfect society because that is a contradiction in terms. Society is full of real people with their own imperfections and contradictions. Patronising opponents of this social philosophy label us 'utopians' equating anarchism with the unachievable. If anarchists contribute anything to a better system than we have now, it will be a mix of deists, atheists, left wings, and right wings; reflecting our present dynamic diversity. The main difference will be that anarchism will be a main influence. I see it as a road we travel, not as a final destination. In Resurgence (Nov '02), reviewing one of her father Nicholas' books, Natasha Walters mentioned “true anarchism”. While liberals emphasise freedom, and socialists equality, anarchists emphasise that you cannot have one without the other. They are inseparable. I offer two brief working definitions. What we stand for (taken from the New York Libertarian League): "The 'free world' is not free, the 'communist' world was not communist (it was state capitalist). We reject the ideas of both. One is becoming totalitarian, the other was already so. The state’s monopoly of power must be ended. Government, as well as its underlying institutions perpetuates war, oppression, corruption and misery. We advocate free agreement from the bottom (federalism) instead of coercion from the top (centralism). Regimentation of people can be replaced by regulation of things. We stand for a society free of authoritarianism, nuclear weapons, militarism, racism, managerialism and sexism. A society based on human needs, not economic exploitation, whether such process derives from 'private' companies or the state. 7 Freedom without socialism is chaotic, but socialism without freedom is despotic. We stand for non hierarchical, libertarian (free socialist) forms of organisation. They encourage initiative and develop self-confidence to take direct responsibility for what is going on around us. The tools of training, decision making, planning and information gathering are there for us to seize. They need not remain the prerogative of political elites. While rejecting the romantic arguments of violence, we plan to defend our environment using libertarian forms of organisation (like solidarity). We demand control of our bodies, homes, education, places of worship and leisure. We demand control over our lives and minds." Social work is designed to increase the client's control over specific aspects of their environment. It involves in different ways, at different times, combinations of: 'comforting, reassuring, reflecting, counselling, advising, classifying, organising and directing.' [1] On some occasions, the social worker will place different emphasis on one or more of these elements. The above definition is meant to suggest that circumstances, as well as individual style will demonstrate how libertarian or authoritarian, a social work task will be done. Various professions have been affected at some time by social philosophies, and practised in some form as a result of such influences. How can we start to see how anarchist thought and practice have affected social work? Just as the individual is affected by different, often contradictory influences, so a profession or any large group will reflect trends of thought and action. Social work has been influenced by Judeo-Christian values of caring for the needy. Added to this has been support for the work ethic and the status quo. Contrary to establishment thinking, but by no means as influential has been the idea that conformity to it only serves to perpetuate the conditions which cause social problems. 'the ideas base safeguards the power base' [2] 'Ideas and theories derived from (social work) training provide a basis for ideologies and a means of communicating, often in a take-it-for-granted way with immediate colleagues and interested outsiders, such as doctors, 8 psychiatrists, Health Visitors ....." [3] As Cressy Cannon says 'Because social workers are in the front line in the attempt to control the effects of poverty and environmental stress, they are subjected to particularly pernicious ideologies. Only by constant awareness of these will they be able to use their position in the fight for real change. [4] We should not pretend that social workers are unaffected by the oppressive ideas that surround them. Orthodoxy, therefore, needs to be challenged with fresh thinking. Within radical social work, are those who oppose entrenched authoritarianism in its many forms, seeing it as a major block to clients' progress. They may not call themselves anarchists or be aware that the methods they prefer can be given a political name. The achievements of anarchist thought and action are invariably ignored, plagiarized or co-opted by others to advance their egos or careers. An example of this is how the battered womens' refuge movement developed. Erin Pizzy set up the first refuge in Chiswick, West London, with much help from, Jim Huggon and some of his anarchist friends. He used to speak in Hyde Park and organised the speakers forum. Previously, it had been widely accepted that physical abuse in domestic confines could be ignored. As social workers tried to get funding for refuges elsewhere, we were told by councillors that 'there are no battered women in this town'. Although the movement spread, Jim and his friends never had their contribution acknowledged. This is offered as an example of how the real contributors, and anarchists in particular, get excluded from any such due credit. Anarchist fundamentalists will claim that we sold out to agents of social control. Such critique speaks of the authoritarian left, who, misinterpreting Marx, claim that oppression prepares the ground for revolution, and that social palliatives can only delay that event. We deny that anarchists are in any such contradictory position. This is because we have been able to balance the short term struggle for clients' survival with the long-term aim of major change. In doing so we have attempted to raise the expectations of clients beyond their immediate problems, and the expectations of colleagues beyond work-place disputes. Further, anarchist social workers can claim that the profession was / is a way of earning a living, to pay the mortgage and look after our children - processes with which some people have yet to engage. Far from selling out, some of us will have seen the job as only being acquired on hire purchase, and if the employer missed one payment the whole deal was off! Together with our colleagues, we were not, as portrayed 9