The aim of this study is to examine various strategies of social work students for resolving conflicts between their personal and professional values in the atmosphere of rising conservatism in neoliberal Turkey. Grounded theory was chosen to reflect the feelings and thoughts of 34 students attending a creative drama-based group on critical value education designed by the researchers. Purposeful sampling was employed to identify the participants. Notes and memos, reflective diaries, in-group discussions and a semi-structured focus-group discussion were used to collect data. The data on the conflict resolving strategies of the students are discussed in detail within anti-oppressive perspective in social work practice, theory and education in a neoliberal and neoconservative Turkish context. Findings: The study reveals three main categories of conflict resolution strategies: (1) "Suppression": An uncomfortable way to neutralize personal values, (2) Stretching boundaries via "sanctification", and (3) "Fatalism" and pussyfooting around the statusquo. Uncomfortable feelings and fears are the basic triggers of these strategies when personal and professional values are in conflict. Applications: The study gives us insight about the necessity to be more emotionally reflective and powerful practitioners while challenging the uncomfortable feelings and fear triggered when personal and professional values are in conflict. We argue that we need to adopt anti-oppressive perspective in professional practice, theory and education to overcome conflicts between personal and professional values in a neoliberal context.

As a profession social work expects from social workers to become pioneers of the struggle against all forms of discrimination. In order to protect the rights of the elderly and to provide welfare for them, social workers should eliminate ageism. Ageism is produced by stereotypes that are adopted without reflection on it and people experience this kind of discrimination simply because of their age. The struggle against ageism must begin with the elimination of stereotypes. This study was carried out with the assumption that gaining awareness of the stereotypes of ageing is vital for social work students. In this study, aiming to reveal the discoveries of the social work students' stereotypes, reflective diaries were implemented after a course. In the content analysis of the diaries, two main themes have been reached: "generalizations on elderly people" and "evaluation without knowing on residential care homes for older people". As a result, it has been seen that students discovered their own stereotypes of ageing, and they developed awareness of the need these judgments should change.

This qualitative research was based on structured small-group work conducted with 34 undergraduate social work students. It aimed to reveal students’ understandings of their personal values and modes of evaluation, their views regarding the value base of social work, and the possible influence of their personal values on professional practice. The data was collected through a semi-structured questionnaire, self-reflective diaries and a semi-structured focus-group discussion. During the study, it was seen that the students had difficulties when talking about their personal values. Yet, whenever they did talk about them, they saw that their values were actually not their own, but were socially constructed by the dominant cultural and moral norms. Prejudices based on the hegemonic cultural codes and norms, hidden in the form of personal values, are the biggest handicaps in the development of a professional identity. Thus, the values of social work are extremely important because they allow social workers to work professionally with all people without exception or discrimination and to promote human rights. This study showed that educational settings must be transformed so that students may express their own values without being judged. Arts-based techniques like creative drama have a great potential to achieve this goal. Therefore, social work education should benefit from creative and critical ways to prepare students for the profession, which aims to protect the value of humans.

Bu çalışmanın amacı, sosyal hizmet eğitimine devam etmekte olan lisans öğrencilerinin, insan haklarını ve sosyal adaleti gerçekleştirme hedeflerini nasıl kavramlaştırdıklarını metafor analizi aracılığıyla anlamaktır. Öğrencilerin bu iki kavram çerçevesinde ürettikleri metaforlar analiz edilerek, hakim kültürel değer yargılarının insanı odak alan mesleklerin temel becerilerinden biri olan iletişimi nasıl etkileyebileceği değerlendirilmiştir. Böylece mesleki iletişimin insan hakları dilini kullanmasının önemi tartışmaya açılmıştır. Öğrencilerin insan haklarına ilişkin ürettikleri metaforlar; insan haklarının neliği, insan haklarının korun[a]maması, ve insan haklarında ısrar etme şeklindedir. Öğrencilerin sosyal adalet kavramına dair ürettikleri metaforlar ise benzer biçimde sosyal adaletin neliği, sosyal adaletin sağlan[a]maması ve sosyal adalette ısrar etme temaları altında ele alınmıştır. Araştırma sosyal hizmet bölümü lisans öğrencilerinin, birey, grup ve toplulukları dezavantajlı ve incinebilir kılan ekonomik, toplumsal, politik, kültürel koşullar konusunda bilgi sahibi olduklarını ve insan hakları perspektifini, sosyal adalet bağlantısıyla ele aldıklarını göstermektedir. Böyle bir perspektifin gelişmiş olması, mesleki iletişimde insan hakları dilinin kullanılacağına dair umutvar bir öngörüde bulunmayı sağlamaktadır. Ancak öğrencilerin geliştirdiği kimi metaforlarda, mesleki iletişimde insan hakları dilinden hayırseverlik diline kayılmasına zemin hazırlayabilecek hakim kültürel değer yargılarının izlerine de rastlanmaktadır. Bu açıdan öğrencilerin, insan hakları dilinin önündeki tuzaklara ilişkin farkındalık geliştirerek insan hakları ve sosyal adalet değerlerini içselleştirmelerini ve kültürel yetkinliklerini geliştirmelerini hedefleyen bir eğitime ihtiyaç duyulduğu görülmektedir.

We witness that women labour has been rendered worthless and secondary against that of men's.This however has also gained acceptance as a norm and within the historical process of articulation of patriarchy as a set of social relations to capitalism. Hence, these social relations to capitalism has an embedded masculine types of solidarity as well as unequal power relationships between women and men. Being a system of this historical process, gendered division of labour in patriarchal capitalism serves to render women responsible primarily with reproductive works, whereas rendering men as actors of the social and economic system. Cooperation of capitalism with patriarchy generally shapes policies with neoliberal economy, enabling inclusion of conservative discourse and practices. Therefore, with respect to care policies, there is the state's withdrawal on public services and marketisation of care services on one hand and the idealisation of the family on the other which is also the dissemination of practices that transfer all the load to the household, at the absence of related public services. These care policies in question lock women indoors, and are reflected as women to be recognized as relatives and to undertake the heavy burden of care, unpaid and unshared. In Turkey, usually care services are conceptualised as an inherent responsibility of the family; thus, with the overt articulation of conservative policies to neoliberal economic policies, presently, care responsibility has moved out of political arena and completely become a private practice, rather than being societal. Therefore, in a male dominant society, locking care labour in the household leads to consolidated dependency of women to the household rather than equally sharing of the load together by women and men, as the latter being the 'breadwinner'. ....