Academic literature on the topic 'Non-Aboriginal social workers'
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Journal articles on the topic "Non-Aboriginal social workers"
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Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation1." First Peoples Child & Family Review 14, no. 1 (August 31, 2020): 9–21. http://dx.doi.org/10.7202/1071284ar.
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Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of social work education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are implied for the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modelling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.
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Watters, Elizabeth C., Cheryl-Anne Cait, and Funke Oba. "Social Work Curriculum Review Case Study." Canadian Social Work Review 33, no. 1 (July 26, 2016): 27–44. http://dx.doi.org/10.7202/1037088ar.
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This paper presents the findings from community focus groups, comprised of social service users, and explores the characteristics of effective social workers. Focus groups were conducted as part of a case study to inform a Master of Social Work (MSW) curriculum review at Wilfrid Laurier University’s Faculty of Social Work. Wilfrid Laurier University has two MSW programs—the MSW Aboriginal Field of Study (AFS) and a non-Aboriginal program. The case for this study was the non-Aboriginal MSW program. Ongoing program evaluation that includes feedback from service users honours the knowledge of marginalized communities, and is an accreditation requirement of the Canadian Association for Social Work Education (CASWE). Four focus groups were conducted with a total of 24 individuals who access programs from human service organizations that provide supportive housing, immigrant, or refugee services in the Kitchener-Waterloo area. Service users identified numerous characteristics of effective social workers, including kindness, cultural awareness, and strong communication skills, as well as the need to articulate and address issues of professional suitability. We conclude by querying whether the typical assessment of MSW students’ suitability for the profession is adequate, and provide the AFSwholisticand comprehensive evaluation as an example of an alternative approach to MSW student assessment.
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Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation." First Peoples Child & Family Review 1, no. 1 (May 25, 2020): 49–61. http://dx.doi.org/10.7202/1069584ar.
Full textAbstract:
Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of socialwork education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are impliedfor the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modeling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.
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Freeman, Toby, Fran Baum, Ronald Labonté, Sara Javanparast, and Angela Lawless. "Primary health care reform, dilemmatic space and risk of burnout among health workers." Health: An Interdisciplinary Journal for the Social Study of Health, Illness and Medicine 22, no. 3 (February 17, 2017): 277–97. http://dx.doi.org/10.1177/1363459317693404.
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Health system changes may increase primary health care workers’ dilemmatic space, created when reforms contravene professional values. Dilemmatic space may be a risk factor for burnout. This study partnered with six Australian primary health care services (in South Australia: four state government–managed services including one Aboriginal health team and one non-government organisation and in Northern Territory: one Aboriginal community–controlled service) during a period of change and examined workers’ dilemmatic space and incidence of burnout. Dilemmatic space and burnout were assessed in a survey of 130 staff across the six services (58% response rate). Additionally, 63 interviews were conducted with practitioners, managers, regional executives and health department staff. Dilemmatic space occurred across all services and was associated with higher rates of self-reported burnout. Three conditions associated with dilemmatic space were (1) conditions inherent in comprehensive primary health care, (2) stemming from service provision for Aboriginal and Torres Strait Islander peoples and (3) changes wrought by reorientation to selective primary health care in South Australia. Responses to dilemmatic space included ignoring directives or doing work ‘under the radar’, undertaking alternative work congruent with primary health care values outside of hours, or leaving the organisation. The findings show that comprehensive primary health care was contested and political. Future health reform processes would benefit from considering alignment of changes with staff values to reduce negative effects of the reform and safeguard worker wellbeing.
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Galloway, Greta, Pat Wilkinson, and Gavin Bissell. "Empty space or sacred place? Place and belief in social work training." Journal of Practice Teaching and Learning 8, no. 3 (December 20, 2012): 28–47. http://dx.doi.org/10.1921/jpts.v8i3.380.
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This paper highlights common errors in social work students’ approaches to faith/spirituality and place whilst on field education placement. It briefly investigates the Christian conception of sacredness and space which often underpins such errors.The issue is exemplified by contrasts between Aboriginal Australian conceptions of place and spirituality and the mutually exclusive conceptions of these spaces, held by many non-Aboriginal welfare practitioners in Australia. This paper suggests some ways in which social workers, including social work students, could engage with spirituality, inclusive of geo-socio-political materiality, in their work, where appropriate, with Indigenous, migrant, refugee or colonial settler populations.The paper engages critically with literature on cultural competence in relation to issues of land, and the identity one gains from connection to land, and spirituality. This paper concludes by identifying key questions for placement students and educators seeking to respond appropriately when interfacing sacred spaces of the ‘other’.
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Neylan, Susan. "Longhouses, Schoolrooms, and Workers’ Cottages: Nineteenth-Century Protestant Missions to the Tsimshian and the Transformation of Class Through Religion." Journal of the Canadian Historical Association 11, no. 1 (February 9, 2006): 51–86. http://dx.doi.org/10.7202/031131ar.
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Abstract This paper explores the blurring of boundaries among class identities in nineteenth-century Protestant missions to the Tsimshian, Aboriginal people of the northwest British Columbia coast. Through an exploration of the nature of Christian chiefs, Tsimshian demand for literacy and schooling, and finally mission housing, this paper highlights ways in which the class implications of religious association had profoundly different meanings in Native and non-Native milieus. Scholars must take into account historical Aboriginal perspectives not only on conversion, but on their class positions in mission Christianity and more precisely, how their roles within the mission sphere were informed by their own notions of class. While some Native converts undoubtedly utilized conversion to Christianity to circumvent usual social conventions surrounding rank, privilege, and access to spiritual power, other Tsimshian sought transformation by using these new forms of spirituality to bolster their existing social positions.
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Reilly, Lyndon, and Susan Rees. "Fatherhood in Australian Aboriginal and Torres Strait Islander communities: An Examination of Barriers and Opportunities to Strengthen the Male Parenting Role." American Journal of Men's Health 12, no. 2 (October 13, 2017): 420–30. http://dx.doi.org/10.1177/1557988317735928.
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Traditional Australian Aboriginal and Torres Strait Islander societies value men’s role as parents; however, the importance of promoting fatherhood as a key social determinant of men’s well-being has not been fully appreciated in Western medicine. To strengthen the Aboriginal and Torres Strait Islander male parenting role, it is vital to examine current barriers and opportunities. The first author (a male Aboriginal health project officer) conducted yarning sessions in three remote Australian communities, two being Aboriginal, the other having a high Aboriginal population. An expert sample of 25 Aboriginal and 6 non-Aboriginal stakeholders, including maternal and child health workers and men’s group facilitators, considered barriers and opportunities to improve men’s parenting knowledge and role, with an aim to inform services and practices intended to support men’s parenting. A specific aim was to shape an existing men’s group program known as Strong Fathers, Strong Families. A thematic analysis of data from the project identified barriers and opportunities to support men’s role as parents. Challenges included the transition from traditional to contemporary parenting practices and low level of cultural and male gender sensitivity in maternal and child health services. Services need to better understand and focus on men’s psychological empowerment and to address shame and lack of confidence around parenting. Poor literacy and numeracy are viewed as contributing to disempowerment. Communities need to champion Aboriginal and Torres Strait Islander male father role models. Biases and barriers should be addressed to improve service delivery and better enable men to become empowered and confident fathers.
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Reid, Michelle. "First Nations Women Workers' Speak, Write and Research Back: Child Welfare and Decolonizing Stories." First Peoples Child & Family Review 2, no. 1 (May 22, 2020): 21–40. http://dx.doi.org/10.7202/1069536ar.
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This research is a similar study to Gold’s (1998) study on the promotion of physical and mental health of mainstream female social workers in child welfare. Six First Nations women Child and Family Service (CFS) Social Workers (FNWCFSSW’s) who work in First Nations agencies gathered with me to share individual and collective stories about our CFS experiences. First Nations women and I discussed the impacts of our work on our holistic health, how we coped with the work, and strategies to deal with the issues that we face. This study outlines the research process that we engaged in, and, essentially weaves together the challenges, resilience, innovations, and unique experiences of First Nations women CFS Social Workers in a First Nations setting under a delegated authority model. As a result of these discussions five major themes were identified. The five themes that emerged from this study include the stress of dual accountability, the stresses of unrealistic expectations and multiple roles, the emotional costs and benefits of the intensity of the relationships, the fact that meaningful work gives strength and how the women coped and maintained their holistic health. This study reveals the important need for future participatory research to be conducted with FNWCFSSW and First Nations peoples. Ultimately, this paper speaks to the importance of changing the nature of along-term colonial relationship between Aboriginal and non-Aboriginal peoples within the child welfare system and in dominant mainstream research processes.
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Walmsley, Christopher. "Talking about the Aboriginal Community: Child Protection Practitioners’ Views." First Peoples Child & Family Review 1, no. 1 (May 25, 2020): 63–71. http://dx.doi.org/10.7202/1069585ar.
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Child protection practitioners view Aboriginal communities as victim, adversary, participant, partner, and protector of children. These representations of communities are derived from interview data with 19 Aboriginal and non-Aboriginal child protection social workers in British Columbia, Canada. The representations of the community are informed by the practitioner’s geographic relationship to the community and the length of community residency (including whether it’s the practitioner’s community of origin). Practitioners view communities as a victim or adversary when no relationship of trust exists with the community. Practitioners view communities having a participative or partnership role in child protection when trust has developed. When communities take full responsibility for children’s welfare, practitioners view the community as the protector of children. No clear association was found between the different representations of the community and the practitioner’s culture or organizational auspices. The practitioner’s own vision of practice is believed to significantly influence the relationship that develops with the community.
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DiGiacomo, Michelle L., Sandra C. Thompson, Julie S. Smith, Kate P. Taylor, Lynette A. Dimer, Mohammed A. Ali, Marianne M. Wood, Timothy G. Leahy, and Patricia M. Davidson. "'I don't know why they don't come': barriers to participation in cardiac rehabilitation." Australian Health Review 34, no. 4 (2010): 452. http://dx.doi.org/10.1071/ah09803.
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Objectives. To describe health professionals’ perceptions of Aboriginal people’s access to cardiac rehabilitation (CR) services and the role of institutional barriers in implementing the National Health and Medical Research Council (NHMRC) guidelines Strengthening Cardiac Rehabilitation and Secondary Prevention for Aboriginal and Torres Strait Islander peoples. Design. Qualitative study. Setting. Metropolitan and rural tertiary and community-based public CR services and Aboriginal health services in WA. Participants. Thirty-eight health professionals working in the CR setting. Method. Semistructured interviews were undertaken with 28 health professionals at public CR services and 10 health professionals from Aboriginal Medical Services in WA. The participants represented 17 services (10 rural, 7 metropolitan) listed in the WA Directory of CR services. Results. Emergent themes included (1) a lack of awareness of Aboriginal CR patients’ needs; (2) needs related to cultural awareness training for health professionals; and (3) Aboriginal health staff facilitate access for Aboriginal patients. Conclusions. Understanding the institutional barriers to Aboriginal participation in CR is necessary to recommend viable solutions. Promoting cultural awareness training, recruiting Aboriginal health workers and monitoring participation rates are important in improving health outcomes. What is already known about this subject? Significant health and social inequity exists for Aboriginal Australians. Despite the persisting high rates of morbidity and mortality related to cardiovascular disease in Aboriginal Australians, participation rates in cardiac rehabilitation remain low. What does this paper add? Despite widespread dissemination of NHMRC guidelines, there remains a disconnect between CR health professionals’ understandings and practices and the needs of Aboriginal people in WA. Increasing the volume and quality of cultural awareness training as well as access to Aboriginal health professionals are crucial in addressing this disparity. What are the implications for practitioners? Increasing the number and support of Aboriginal people trained as health professionals will assist the system to respond better to the needs of communities. Collaborative partnership models where Aboriginal and non-Aboriginal health professionals work together to increase mutual understanding are warranted.
Dissertations / Theses on the topic "Non-Aboriginal social workers"
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Chung, Mei-ling, and 鍾美玲. "The Research on Cultural Competence of Non-aboriginal Social Workers in Public Sectors at Indigenous areas." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/39034586558082887652.
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碩士國立暨南國際大學
社會政策與社會工作學系
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Abstract This study explored the cultural competence of non-aboriginal social workers and the correlated factors. A total of 244 participates were recruited by using mailing questionnaire survey to gather data. The findings of this research are as follows: 1.Most participates affirmed their cultural competence was in medium degree. The best performance in cultural competence is “values/attitudes”, second is “technique”, the worst part is “knowledge”. 2.The participates’ cultural competence varied with their individual factors: (1)Participates’ age and seniority are positively correlated to one’s cultural competence, especially in the aspects of “knowledge” and “values/attitudes”. (2)Among cross-cultural contact experiences, participates who work in indigenous township, work contained of direct and administrative services simultaneously, work or used to work with aboriginal colleagues, have studied abroad, have cross-cultural volunteer service experiences, have aboriginal or foreign kinsfolk, have other kind of cross-cultural experiences, have been given some cross-cultural training programs, have served large proportion of aboriginal people during work period, have better cultural competence in whole or in part. 3.In the environmental factors part, participates whose “serving unit adjusts policy and program according to aboriginal people’s characteristic”, whose “supervisor provides more assistances and reminders in cross-cultural service area”, and whose “discussion and share of cross-cultural issue with colleagues work more frequently”, have better cultural competence in whole or in part. 4.With the individual and environmental factors, altogether may explain the non- aboriginal social workers’ cultural competence 47.6% amounts of variation. According to the research finding, the results of this study suggest that: 1.Social work practitioners should strengthen their cultural competence, and provide the senior practitioners opportunities to share working experience. 2.Public sectors should conduct the cross-culture training programs frequently, should practice the relative aboriginal policy and program locally in the indigenous area, should combine the aboriginal cultural characteristic to provide proper service mode. 3.Supervisors should provide more assistance of service techniques to the practitioners, moreover, should expand self-consciousness in cross-cultural service. 4.Social work education institutions should design curriculums to increase students’ cross-cultural contacting experiences, and should inspire students’ thinking in structural and policy aspects during teaching curriculums contents.
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Knudsgaard, Harald Bart. "How one becomes what one is: transformative journeys to allyship." Thesis, 2019. http://hdl.handle.net/1828/11480.
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This thesis explores the phenomenon of Indigenous/non-Indigenous allyship. In this thesis, Indigenous child welfare leaders were interviewed regarding their perspectives on allyship and were asked to identify non-Indigenous leaders whom they consider allies. Through a storytelling methodology, these non-Indigenous leaders were interviewed regarding their journeys to allyship. As the researcher I employed thematic analysis of the interviews conducted to determine if there are patterns that suggest a process through which a non-Indigenous person becomes an ally. Analysis of the literature and the interviews conducted suggest critical processes that non-Indigenous leaders have undergone, and comprise a series of steps, in the journey to allyship. The research questions addressed in this thesis are:
(1) Are there process patterns or themes that emerge with the phenomenon of allyship?
(2) Is there a framework that can be identified that can inform a settler leader’s journey to becoming an ally?
The research findings suggest that there are essential process patterns that emerge with the phenomenon of allyship. Further, the findings suggest there is danger in suggesting a sequential or linear process for this journey of head, heart and spirit.Graduate
2020-12-19
Book chapters on the topic "Non-Aboriginal social workers"
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Posey, Darrell Addison. "Fragmenting Cosmic Connections: Converting Nature Into Commodity." In Globalization, Globalism, Environments, and Environmentalism. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780199264520.003.0013.
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Most contributions to this volume frame emerging ‘consciousness of connections’ through international politics, economics and trade, urban/ rural exchanges, social movements, environmental transformations, and global citizenship and governance. These views reflect a remarkably linear world-view of dialectics such as: past/present, growth/sustainability, internal/external, and production/recycle. Langton (Chapter 9), however, introduces the idea of symbolic environmental space, or spacialization, which is expressed in the Aboriginal concept of totem. Totem defines other dimensions of knowing that emerge from cosmic environments through connections with animal spirits. These non-lineal manifestations might be described as spiritual clusters that, unlike the electron clouds that enshroud an atomic nucleus, are literally grounded through centres that define human landscapes marked by cultural mechanisms such as sacred sites and song lines. Indigenous peoples in other parts of the world share with Aboriginal Australians this view of cosmic connectedness between living things and the Earth (see Posey and Dutfield 1996). Thus, human beings share life with all other living organisms, and, indeed, may be transformed into other transgenic forms through death, ceremony, or shamanistic practice. In this chapter, I want to explore how such world-views function to create and maintain anthropogenic and cultural landscapes that conserve ecological and biological diversity. I also hope to show how global trade and political initiatives are working to sever and fragment these cosmic connections by reducing the vast bio-diversity of nature to mere products for biotechnology and commercial exploitation. I suggest that the commodification of nature—especially through Intellectual Property Rights (IPRs)—is one of the biggest threats to global security in the twenty-first century. This is because global consumerism is driven by market prices that ignore or obliterate the local cultural, spiritual and economic values of indigenous and local peoples, who still manage, maintain and conserve much of the biological diversity of the planet. Many of my examples will come from the Kayapó Indians, with whom I have lived and worked since 1977. The Kayapó inhabit a 4 million hectare (approximately 9 million acre) continuum of ecosystems from the grasslands of the Brazilian planalto to the tropical and gallery forests of the Amazon basin.