Workshop - Indigenous voices in social work education

Abstract Nr.1: "Communicating the future differently: Moving beyond non-indigenous knowledges"

At the heart of Social Work is communication. Without this, the ‘social’ makes no sense. This does not simply refer to interpersonal communication skills, but also to the codes used and their embodiment of social-cultural assumptions. In order for non-Indigenous social workers to engage with the future, the challenges it is bringing, and incorporate Indigenous epistemologies and ontologies in their entirety in constructing different futures, we need to be cognisant of the full range of codes of communication deployed by Indigenous peoples. In this paper we will consider this question from the perspective of Australian Aboriginal peoples, whose histories and ways of being have been recorded ‘differently’ to the colonising Anglo (and subsequent waves of migrant) culture[s]; namely, Aboriginal peoples have also relied on oral and visual modes and codes of communication. The 2009 film Samson and Delilah by Warwick Thornton illustrated this beautifully, as did the 1990 film Night Cries by Tracey Moffatt; both are renowned Aboriginal filmmakers. Without an understanding of the full range of codes of communication, non-Indigenous peoples will continue to fail to acknowledge the necessary histories and wisdoms Aboriginal peoples of Australia embody; knowledges that have made, and continue to make, our existence in this land viable for over 60 thousand years. Non-Aboriginal peoples will not be able to fully engage with the range of meanings and understandings that will be necessary to deploy and cooperate with, as we head into environmental and social breakdowns in the future

Abstract Nr. 2: "The potential of an indigenist approach to social work education"

This paper looks at the potential for significant reform and improvement in social work education, training and practice outcomes in mainstream Western education settings by introducing a curriculum and practice framework that orientates from an Indigenist perspective, broadly informed by Indigenous Australian philosophies, values and social and cultural practices.

 It is clear that Western education institutions such as universities continue to posit teaching and learning practices, inspired and informed by Western European philosophies, values and practices, as globally applicable and, by default or decree, globally superior approaches to education and training.

This paper questions the ethics and effectiveness of maintaining an exclusively Western approach to social work education particularly at a time when imperialistic, Western approaches to establishing and governing societies are being increasingly highlighted in regards to the negative impacts on people and the environments people depend on. The paper critiques the capacity of Western based education theory and practice to address contemporary socio-economic impacts that are a result of Western socio-cultural practice. Despite the best of intentions, social workers educated and trained via exclusively Western curriculum and practice approaches will not have had opportunities to consider approaches to practice that may support more successful and sustainable practice outcomes. The author suggests that curriculum grounded in Indigenist theory and practice may be an effective means of addressing self-limiting and ineffective dominant Western education practice. Indigenist curriculum and subsequent Indigenist inspired professional practices may lead to more sustainable, equitable and socially just education experiences and social work outcomes.

Abstract Nr. 3: "Rahskwashseron:nis – Building bridges with indigenous communities through decolonizing social work education in Canada"

This presentation focuses on how an interdisciplinary course based in a Canadian school of social work can build bridges with Indigenous communities and nurture culturally safe practices through decolonizing social work education. McGill University’s School of Social Work began its first cultural immersion course, with the collaboration of the Kahnawake Mohawk community. Since 2010, the course has created space for students to gain insight into the cultural, social, economic, and health contexts of one First Nations community from the community’s perspective. It includes a unique grouping of Social Work, Law, Medicine, and Anthropology students and introduces them to Indigenous teachings, particularly how these teachings connect with and apply to their own areas of study and their own cultural identities. Facilitating these connections supports students’ practice by making evident firsthand how a holistic approach can address the multifaceted challenges facing Indigenous families and communities. The course provides students with a grounded understanding of context when working with Indigenous communities—they live on Indigenous land and learn firsthand from community members through presentations, interactive workshops, cultural activities and adapted ceremonies. 

Cultural immersion initiatives provide an opportunity to strengthen relationships and understanding among Indigenous and non-Indigenous learners and aid in decolonizing social work practices. Presenters will discuss strategies for how social work educators can engage Indigenous communities in the process of social work learning, by facilitating community connections and centering mutual dialog. Presenters will also describe how social work education today can be used to liberate and heal ruptures in our social fabric.

Abstract Nr. 4: "Westernisation-Indigenisation in social work education and practice"

Many efforts are being done within the International Federation of Social Workers (IFSW) and the International Association of Schools of Social Work (IASSW) to find global definition of social work and global standards for social work education. These are raising questions about indigenisation of social work education, research, and practice in post-colonial Africa as well as in Europe and Nord America where migration processes and self-determination of first nations populations are becoming a societal priority. This lead social work profession to rethink and reshape his knowledge production/mobilization and practice skills. Going from the idea of a project on International Social Work which will enhance classroom classes, field placements, and fieldworks in social work schools and social work services in Edmonton (Canada), Mittweida (Germany) and Ouagadougou (Burkina Faso), our present communication is a contribution on the epistemological level about Westernisation-Indigenisation in social work education and practice. Drawing from international literature review on the above subject, the specificity of our oral contribution is that it will present the processes in indigenisation by exploring the following question: Is Indigenisation in social work itself an international movement taking shape in different parts of the world as a post-colonial reaction to globalisation?

Abstract Nr. 5: "Social work regulation and opportunities and risks for indigenous peoples"

As a Maori (indigenous) social work educator and chair of the Social Workers Registration Board (Regulator of the Social Work Profession in Aotearoa New Zealand) I explore social work regulation and the opportunities and risks for the indigenous people (Maori) in Aotearoa. In colonised countries Indigenous peoples are often the recipients of social work services.  Indigenous theory and practice continues to flourish in a contemporary 21^st century environments of indigenous peoples. But in Aotearoa New Zealand the majority of social work education is undertaken by non-indigenous people in non-indigenous institutions. In Aotearoa New Zealand we want every social work graduate to have the knowledge, values and skills to work with Maori people in a competent manner. Therefore, what are the opportunities and risks for embedding indigenous pedagogy, theory and practice in social work education and regulation?