The implications of neoliberalism for the care of orphans in Zimbabwe: Challenges and opportunities for social work practice

Abstract

The paper explores the implications of neoliberal social policies for the care of orphans in Zimbabwe and looks at the challenges and opportunities for social work practice in such a context. It is estimated that Zimbabwe is home to over 1 million orphaned and vulnerable children most of whom are being looked after by their relatives. As from 1991, Zimbabwe switched over from a "socialist" socio-economic policy trajectory to a neoliberal dispensation. This neoliberal policy regime entails the implementation of austerity measures such as severe cuts on social expenditures, the introduction of stringent means tested social safety nets and reduction of the civil service wage bill. This paper argues that this neoliberal policy regime negatively affects the care of orphans and access to services such as health and education. The reduction of expenditure on social services has also resulted in severe cuts on social work posts within the civil service leading to high caseloads and poor social work practice. The paper concludes by identifying and arguing for developmental social work practice as a social work strategy to challenge and address the implications of neoliberalism through strengthening the capacities of the kinship system, advocacy and contribution to the social policy making process.

Refugee Integration and Globalization: Ugandan and Zimbabwean Perspectives

“…Dekker (2009) observes, "in the past decade a political and economic crisis has unfolded in Zimbabwe, resulting in twodigit negative growth rates, sky-rocketing inflation, decline in the rule of law and a disintegration of markets, notably, output and labor markets" (p. 1). It all started in 1990, when the government, on the advice of the International Monetary Fund and World Bank, adopted the Economic Structural Adjustment Programme (ESAP) to address spiraling public debt, liberalize the economy, and stimulate economic growth (Muchacha et al, 2016). The ESAP, which ran from 1990 to 1996, was a dismal failure that led to economic recession and high unemployment.…”

“…Since then, for reasons including bad governance, corruption, and retrogressive economic policies, the Zimbabwean economy has been in freefall. In 2008, for example, Zimbabwe had the highest inflation rate in the world: over 50,000% (Coltart, 2008), and in 2016, Muchacha et al (2016) estimated it had over 90% unemployment and more than half its 14 million people living in abject poverty.…”

The Tensions between Culture and Human Rights

“…Zimbabwe has a child protection system, imported from the West during the colonial era, that is undergirded by rights and various laws meant to protect children from what is considered risk and harm (Muchacha et al, 2016). The new Constitution of Zimbabwe (Government of Zimbabwe, 2013a) is clear that a child is any person who is below the age of 18, and it also provides for various rights such as education, health, housing, and other social services.…”

“…As Boyden et al (2013) contend, it is not at all obvious that an abolitionist approach backed by punitive measures like imprisonment and fines is suitable for addressing practices of such social significance and intricacy as female genital mutilation and early marriage. (p. 515) The child protection system in Zimbabwe, and similar Global South contexts, receives strong criticism for being too individualistic and paying limited attention to structural challenges that children encounter (Muchacha et al, 2016). Yet, poverty is a major cause of child marriage and related concerns: an estimated half of the Zimbabwean population lives below the poverty line, and children are more affected (Muchacha et al, 2016).…”

Female and child ‘husbands’: Rituals as HIV escape routes

“…This explains why the appointment of a sarapawana is preceded by careful deliberation among family elders and sealed with ritual enactments. Given the increased number of orphans and widows due to HIV and AIDS (Chitiyo et al, 2016; Mpofu, 2010; Muchacha et al, 2016), it can be argued that the phenomenon of sarapawana has become a viable pathway for supporting orphans and widows. These ritual innovations are a clear demonstration of how communities in resource-constrained areas compensate for limitations associated with the conventional approaches to HIV- and AIDS-related problems, which emanate from top-down directives.…”