Miradas feministas y/o de género al Trabajo Social, un análisis crítico [Social Work from the Feminist and/or Gender Visions. A Critical Analysis]

La integración de conocimientos teórico-prácticos desde la experiencia de profesionales del Trabajo Social en la formación del estudiantado a través de metodologías activas y participativas

“…En concreto, los informantes apuntaron a modelos feministas o el humanista como ejes de acción transversal del trabajo social. En lo que respecta al primero, su defensa de la igualdad y no discriminación invita a que las y los trabajadores sociales tomen conciencia de las relaciones de poder que imperan en la sociedad y, por extensión, en la propia intervención profesional (Campos, 2014;Ferguson, Ioakimidis, y Lavlette, 2018;Harms y Connolly, 2019). Por último, en lo relativo al modelo humanista, este se fundamenta en una concepción positiva de las personas, basándose en su potencial y fortalezas (Mcgregor, 2019;Payne, 1995;Teater, 2020), aspectos relacionados estrechamente con los principios del trabajo social.…”

Aportes del feminismo para la intervención del Trabajo Social en situaciones de abuso sexual contra mujeres

“…Así mismo, ese Trabajo Social apolitizado, provoca reproducción en las formas de opresión desde la labor profesional, es decir, relaciones de poder en las intervenciones. Y desde su papel predominante de control social perpetúa las desigualdades de género, sin tener en cuenta las aportaciones de la teoría feminista (Rojas-Madrigal, 2020;Campos, 2014).…”

More Than “Crumbs”: Emotional Entanglements and Situated Ethical Strategies in Qualitative Research

“….] logics of taste and rationality.” Echoing this perspective, several feminist researches have suggested that developing relationships with participants allows scholars to establish a better understanding of a participants’ identity, their performative attempts to display who they are and to interpret the complexities, contradictions, and shifts in participants’ behaviors and narratives (Alcázar Campos, 2014; Tillmann-Healy, 2003). Some scholars advocate for recognizing and befriending participants as a research strategy as the “the instrumentalization of friendships for the purposes of achieving a certain control and agreement with the beings implicated in the research should be seen as a normal constituent of knowledge-making, and not as inherently problematic or unethical” (Ramírez-i-Ollé, 2019, p. 312).…”

“….] informants and we pretend to ‘be one more’ [member of the observed community] while continuing to be ourselves,” Alcázar Campos (2014, p. 62— my translation ) argues that researchers often feel to be “neither in nor out.” Although encouraged to practice reflexivity along the research journey, researchers rarely have the possibility to unpack the emotional aspects of their studies. As Pettit (2020, p. 1) emphasizes, the “scope for critical self-reflection in the academy” is limited by the need to “neatly package research concerns; locate mitigating solutions before problems emerge through ethics approvals and committees; discuss issues within the confines of short methodology sections before moving on to ‘important’ discussions of findings; and, to express a confident awareness of methodological tensions before fieldwork.” In this context, most researchers are often left alone in understanding what they should do with the emotional entanglements they have developed during fieldwork, with the moments of intimacy they have shared with participants and with the information they have collected through emotional and intimate bonds that feel like friendships or more.…”