Monday, March 21, 2016

Funding, not services. Independent living vs. care agencies

“We don't want agencies! Let us choose our own assistants”
(from a sign held by Raffaele Pennacchio of the 16 Novembre non-profit organization during a sit-in)
During my years at university, the extra costs incurred by my disability (my assistant’s wages, weekly transport between home and university) were mostly covered by my parents. The paltry amount conceded by the local authority wasn’t granted directly, but was converted into a service to be provided by a local agency. Nothing out of the ordinary in Italy - except the service was terminated abruptly after a year because the local authority suddenly realized I was too big a cost for them. And the reason for this is that providing services through an agency entails an incredible waste of money: most of it (and I really do mean the vast majority of the local authority’s funding) went to the agency itself, to cover administration and service delivery costs. If they had paid it to me directly, I could have used it to employ my PA directly for all three years of my university course! Instead, we then had to keep paying her out of our own pockets, simply because giving the funding directly to the users who need it seemed - and still seems - to be unconceivable.

Elena and I found ourselves in the same shoes when we were granted the “Home Care Premium”, a benefit for non-self-sufficient people with disabilities who are the dependents of state employees. Here too, there was a catch: the allocated funds were not granted directly to the beneficiaries, but went through an agency that used them to provide two months of home care in the afternoons. At the end of the day, however, this meant that the agency’s cut was over half of the total benefit - we were shocked to realize that if it had been given to us directly, for the same sum we could have employed two PAs directly for at least four months!

In my city (but I’m afraid that it’s not an isolated case) there is a real racket in place, meaning that funds for disabled care cannot go directly to the beneficiaries, but must necessarily pass through agencies and cooperatives, who all take their cut.  Sadly, this also subtly implies that disabled people and their families are incapable of managing public money independently.
The services supplied through agencies can also come with absurd limitations. In my city, for example, users can travel in the educators’ cars (“educator” is the pompous and vaguely offensive name the care assistants go by) but the educators can’t drive the users’ own cars, thus creating enormous difficulties for people who can only travel in their own specially-adapted vehicle. The educators are also unable to accompany users outside their home town, as if people with disabilities never needed to travel anywhere else. Then there are the hateful assessment forms and monthly reports that the educators have to fill in. These contain absurd questions about the user’s cognitive and relational capabilities, which not only trample all over privacy and dignity but are not even applicable if the user only needs assistance related to motor impairment. (Or maybe they have to set the tone and act as an educational service to somehow justify the fact that they always take the biggest slice of the pie for themselves?)

As the cherry on the cake, during a recent local demonstration against benefit cuts for people with disabilities, the managers of the main care agency in town told their staff (educators, who are also affected by the cuts) not to participate in the protests, not to support the families concerned, basically to have nothing to do with it. Now you tell me… Isn’t that a racket? It’s part not only of the all-too familiar Italian pattern of senseless waste and profiteering, but also of the patronizing top-down perspective of disability that continues to dominate. The (very narrow) slice of welfare reserved for people with disabilities in Italy is distributed far more as services than as direct benefits, but services, however they are differentiated, will never be able to be meet the requirements of all their recipients.
Disabilities come in many forms and produce many different needs. To give just two examples, some people are unable to walk long distances and only need help in doing the shopping, going to the post office and so on, while others are completely non-self-sufficient and require ongoing assistance. Some might only need a few hours in the afternoons, while others need support only at night. In Italy, very few non-self-sufficient people are provided with enough personal assistance to enable them to lead a dignified life with an adequate degree of independence from their family - unless they’re paying for it out of their own pockets. A standardized, restrictive service such as that provided by the agencies is a poor substitute. What’s really needed is personal assistance available not only (and not necessarily) in the mornings and afternoons, but also in the evenings and at night - and it doesn’t always have to be through qualified staff.

In fact, while specialists are needed for some conditions (you can’t ask just anyone to change a catheter or help an autistic child with their homework), Elena and I, and indeed most people with disabilities, don’t need “expert” care (even if vested interests would have you believe otherwise) and all that’s required is patience, listening skills and a willingness to learn. You don’t need to have studied anything in particular to lift me from my wheelchair or take me to the toilet. You don’t need a specialized course to prepare a snack for me, drive me to the city center or hand books out when I’m studying. What you do need is some degree of natural empathy, sensitivity and intelligence, but that’s another story.

The ideal solution (although in Italy it’s still largely to be put in practice) has already been found by the only ones really capable of finding it: people with disabilities themselves. This solution is embodied within the principles and practice of Independent Living. According to the philosophy of this international movement, which arose in the USA in the Sixties and later spread to Sweden and the rest of Europe, people with disabilities are the best experts on their own needs.
The principle is very simple, aiming for the full integration of all by eliminating both architectural and cultural barriers. It hinges on self-managed personal assistance, obtained through direct funding by institutions. This is completely different from the standard care provided by social services, as it’s no longer the service provider which decides when and how to provide the service but the beneficiaries (the people directly concerned) who specifically request a service and detail their needs (how, when, where and by whom). In other words, the disabled person is no longer a passive recipient of care but is an active subject, in essence acting as an employer. The perspective has thus shifted from the patronizing medical model - that has far outstayed its welcome - in which people with disabilities have to be “taken care of” and must adapt their needs to standardized services. Under the new system, benefits are paid directly to the beneficiaries, who can use them independently in the way that works best for them, thus obtaining a personalized service tailored to their specific needs.

The problem is that in Italy this has not yet become established practice (as it is, for example, in the UK, where people with disabilities are eligible for so-called “direct payments”), and the various local authorities are merely “requested” to provide funding. In practice, this results in indifference and inertia and produces social workers who are less informed than the people they are supposed to be assisting (although that’s nothing new). The reality is that you can’t get funding without a fight to the death (in fact, we still haven’t obtained anything). As usual, however, some regions are one step ahead. Florence grants up to 3000 euros per month for Independent Living projects (hats off to Florence!) -  while that might seem quite a big amount, it’s absolutely necessary for anyone who is completely non-self-sufficient. This sum will enable you to pay a living wage to two personal assistants (the minimum needed to ensure adequate shift changes). The principle is that any user can decide how to manage the assigned budget, and the Agencies for Independent Living offer legal assistance and expert advice provided by disabled staff.

Independent Living not only offers a long overdue change of perspective, transforming people with disabilities from passive objects of care to proactive participants, but also enables public money to be used in a forward-thinking way without waste or profiteering. Organizing personal assistance in this way offers clear savings in comparison with management through agencies: direct provision of beneficiaries with the amount needed to cover their assistants’ wages and taxes enables admin and management costs to be avoided. The beneficiaries themselves will be responsible for selecting, training, legally employing, and paying their own assistants, without any third party intermediaries. It follows that a far higher number of hours of care can be provided for the same cost to the public purse. The same is, of course, also true for nursing homes: even ignoring the fact that living in such facilities is undesirable and speaking in purely economic terms, it is evident that self-managed care costs much less. In the newspaper Corriere della Sera, FrancoBomprezzi suggested comparative figures of about €50,000 per year for self-managed care against €90,000 for residence in a nursing home.

Much has been done to put these principles into effect, but a lot of work is still needed. Independent Living projects are ongoing (although they don’t usually cover all needs) in many regions of Italy and more are being organized, but unfortunately it’s necessary to fight tooth and nail to get anywhere and in some regions not a cent has yet been seen. As things stand today, wheelchair users who are completely non-self-sufficient do not have the right to choose and employ their own PA as they would like (unless they have an independent income). In fact, they’ll be lucky if they don’t end up living in an institution.
This is largely a problem of mentality. In most cases people with disabilities are impeded from managing the (little) public money they are allocated and thus becoming their assistant’s employer. Perhaps it’s too strange to think of a tetraplegic employing, paying – and maybe firing – their own PAs, isn’t it? Or of someone with muscular dystrophy sifting through applications and worrying about paying their employee’s income tax. Because that’s not the view of us that the media chooses to spread. Instead, we are resigned and melancholy, or gloomy, hateful and mean, or at best joyful and brave and “full of strength”. But for sure, we don’t have to deal with contracts, payrolls and Christmas bonuses. And naturally, the parents of a severely disabled child should be grateful for the assistant sent by the local authority for four hours a week. After all, in the mornings grandma’s there to look after him. And his mum only works part-time now - and of course she didn’t mind having to give up her career, she would do anything for her son. Too bad that this son will grow up and become a man who won’t actually want to be a full-time burden on his mum. And his home will start to feel too cramped, and he’ll want to work or go to university.
And there will come a time when to achieve all this, he will want to become an employer.


Translation: Marie-Hélène Hayles


"God can heal you!": the distortion of religion

Being the object of a stranger’s pity is an everyday occurrence for countless people with disabilities. One of the many ways it manifests is in the piousness typical of certain religious environments; specifically, as discussed here, in the misplaced charity of perfect strangers who tell people like us that we can be healed through faith in God. It’s situations like these that traumatized me as a child during my visits to holy shrines and places of worship.

Something that Lourdes, Fatima, Medjugorje and Santiago de Compostela all have in common are hordes of sanctimonious and bigoted pilgrims. I’m not criticizing the places themselves, mind you, but  they are inevitably swarming with such people. If you’ve ever experienced the thrill of visiting one of these shrines as a wheelchair user or, in any case, as someone with an obvious disability, you’ll know it needs a great deal of courage. It is simply impossible, for example, to leave the main church in Lourdes without receiving at least three tearful kisses from old ladies or nuns, two or three exclamations of “poor thing!” from middle-aged women, and the ever-dependable “God can heal you! You just need to pray enough!” in various European languages, followed by a lapful of calling card-sized portraits of their favourite saints. 
And this is if you’re lucky, and the bigot of the day (because in most cases we’re talking about bigots) doesn’t actually talk to your companion as if you weren’t even there. In these cases the least offensive comments you’ll hear will be something like “you poor mother,” or “I’ll bet it’s hard, isn’t it?”. One of the gems I remember “collecting” in Medjugorje was a woman who said to my mother, in a tone meant to be sympathetic, “I once had a cousin like her, too. She’s dead now...”
And then there were the people who took a photo of me as a souvenir. Yes, really.
After such splendid booster shots of positivity, vitality and energy, I remember leaving the church in a daze, my self-esteem wavering, and seriously wondering how I must appear to the outer world. The risk of unpleasant encounters like these is especially high in centres of pilgrimage, but nor should we underestimate the danger lurking in apparently harmless everyday churches. Even if you’re there as a mere tourist and you’re busy admiring a gorgeous 13th century mosaic, all of a sudden you can find yourself surrounded by a group of pious busybodies telling you how much they feel your pain – and it is indeed painful to realize that you can forget about checking out that famous painting in the central nave now, because your priority has suddenly become getting out of the church (semi-)unscathed. 
But you won’t be completely safe even when you’ve made it out onto the street. All too often I’ve been approached by shifty-looking individuals handing out leaflets on the Messiah or even particularly sensitive passers‑by, all of them with the same aim: they want to heal me. Even at the tender age of twenty-three, I’ve seen enough to know that this problem is not limited to those of the Christian faith. I’ve also experienced similar episodes with Muslims, who are all too ready to present me with prayer beads, small chains and strange puppet-like icons imbibed with the power of healing me.
I believe that recommending faith in God to “heal” someone of their disability contradicts the concept of religion itself. The major world religions all ultimately share the same principles and basic values, in the sense that everything revolves around love and compassion, and all of Creation is good in and of itself. The idea that disability and disease are a divine punishment originates from a petty and boorish closed-mindedness, not from any religion. People who offer me help in the form of God to heal me assume that there is something - in the work of God, part of Creation - that has to be healed in the first place: in other words, that I am not OK the way I am, but just something broken, that has to be fixed and adjusted to so-called “normality”. This is not only indicative of someone who judges by appearances, but also insulting and presumptuous. What else can you call someone who stands in judgement over another person’s quality of life? On what basis can a stranger decide that another person - one they have only just met - has an inferior life and is necessarily unhappier, just because that person has a disability? It doesn’t seem to cross their mind that the disabled girl in front of them might have a richer, more satisfying life than the one who proclaims she should seek divine healing. Of course, it’s entirely possible that a disabled person has an unhappy life, perhaps because of their very disability: but again, who are these people to stand in judgement of God’s work?
This might seem a sterile argument to those who don’t believe in God in the first place, but that’s not the point. First, behaviour like this is arrogant and offensive to anyone with a disability, whether they are religious or atheist, and second, the people who proposed such miraculous cures to me all did it in the name of a religion. (So far, it’s only happened with Christians and Muslims, but who knows what other gems are in store for me!) It’s self-evident that I’m talking about a group of people with some kind of religious faith. Their behaviour thus blatantly contradicts what they claim to believe as Christians (or Muslims). Anyone who truly believes in God should see the good and beauty in all His Creation. For me, this is an essential part of any religious faith. Why, then, when the token bigot chances upon a young woman in a wheelchair who’s chatting and joking with a friend, is their first thought of how she can be healed? Instead of reflecting on the diversity of Creation, and perhaps on the suffering which is part of both Creation and our human condition or - why not? - on the joy you can experience despite your suffering, the bigot gives her a holy picture of a Saint and tells her to pray for Jesus to heal her.
Why is this? The answer lies in the morbid attitude that most of society has towards people with disabilities and in an erroneous interpretation of religion. Let me be clear: I am not attacking the concept of praying for a cure (even if I have always had my doubts on this point). Believers of any monotheistic religion turn to God to ask for help at difficult times, and having a disability can easily be considered as “something difficult”. No, what actually irritates me is the arrogance of those who tell complete strangers than they can be healed through faith in God. Their attitude may be due to simple ignorance or thoughtlessness, and they may have the best of intentions, but it still boils down to arrogance. It never seems to have crossed their minds that those strangers might belong to another religion, or be atheists, or even already be way more religious than the bigots themselves.

And maybe, of course, they don’t actually consider themselves as needing to be healed in the first place.


Translation: Marie-Hélène Hayles



Related Posts Plugin for WordPress, Blogger...