Abstract
As an educator and professional supervisor, I am physically located in Aotearoa New Zealand and I am also part of a global community of practice. My increased access to online global discourses on both feminism and social work has led me to critically examine my work, in particular in relation to the social justice imperative implicit in my professional roles.
Highlights
My critical reflection processMy understanding of the term critical reflection is the deliberate and active process of discovery of element(s) of the work, usually involving an extended time frame and using different sources of knowledge and challenge
As an educator and professional supervisor, I am physically located in Aotearoa New Zealand and I am part of a global community of practice
In a tertiary education programme for professional social work education which includes both online and face-to-face teaching, I’m interested in pursuing a transformative learning agenda, especially in the context of blended learning. As part of this and as a feminist, I’m keen to further explore how I recognise, monitor and manage my own internalised gender biases when working with women students and supervisees
Summary
My understanding of the term critical reflection is the deliberate and active process of discovery of element(s) of the work, usually involving an extended time frame and using different sources of knowledge and challenge. As part of my own reflections I discovered that I find it easier to identify and respond to oppression related to ethnicity, ability, age and class but that I am sometimes blind to issues of gender, possibly because, as a woman, I have internalised these and see them as “normal” This led me to re-examine the work of Peggy McIntosh (1989) who posited the idea of white privilege being akin to an invisible knapsack of individual and systemic advantage that white people carry around without any awareness that they are carrying it. At the same time as I was thinking about the messages about gender I had internalised personally, I was acutely aware of all the intersecting oppressions within which my own identity and practice could be situated These include: my responsibilities under Te Tiriti o Waitangi, my relative privilege as an educated, Aotearoa New Zealand born woman of Dutch, Irish and Scottish ancestry, and my identities as able-bodied, housed, employed, financially secure, and living with heterosexual privilege over many years. By articulating my own reflective process and admitting I may have missed something important, I was role modelling an important part of practice and I hope, giving my supervisee permission to do this within her own work
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