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Conclusion

In this analysis, we have sought to illustrate how genealogy is particularly effective as a tool to problematize the relations between discourses and practices, especially at points of transformation. We chose two current problems in our respective jurisdictions to illustrate this point as a means of advocates for further analyses of this kind. In so doing, we contend that no matter how much we attempt to map the discursive formations; the relationships, the complexities of processes of power and power relations and the genealogical 'conditions of possibility and constraint', the most comprehensive picture of relations emerges when this genealogy is applied also to technologies of self and that which lies 'beneath' discourse in material practices.

Foucault (1984) suggests that three axes are possible for genealogy; the truth axis; the power axis and the ethical axis. Looking at discursive formations and relations, the three are inextricably linked though the truth and power axis are usually most to the fore and recognisable (Foucault 1980; 1981). When reflecting on the challenges we have chosen to question in this chapter and what next steps we should take, we would argue that, in relation to the ethical axis, our use of genealogical method needs to focus more specifically on 'technologies of self' and on how this relates to the processes of practice (see for example Foucault's History of Sexuality trilogy). Technologies of both service provider and recipient must be analyzed more fully to interrogate not only how one translates discourse to practice, but also to look right into 'practice' to consider how a discourse becomes 'truth'. Finally, we conclude with a restated commitment to continue to interrogate specifically methodology for understanding child welfare and protection transformations over time, place and space.

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