scholarly journals THESE ARE INDIGENOUS LANDS

2018 ◽  
Vol 35 (1) ◽  
pp. 45-70 ◽  
Author(s):  
Chris Hiller ◽  
Elizabeth Carlson
Keyword(s):  
Social Work ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
Indigenous Lands ◽  
Indigenous Territories ◽  
Environmental Social Work ◽  
Indigenous Sovereignty

The recent upsurge of interest regarding environmental social work is unfolding against a backdrop of centuries of continuous struggle on the part of Indigenous peoples to protect their lands and waters. In this article, we consider the ways in which environmental social work frameworks engage the realities and resistances of Indigenous peoples in the context of settler colonialism. We contend that to ethically engage with environmentalism, social workers living and working on Indigenous territories must understand and resist settler colonialism, our implication in upholding its structure and practices, and its contribution to ecological destruction. Drawing upon the work of Indigenous scholars, we briefly describe Indigenous peoples’ conception of their relationships to land and sovereignty and how settler colonialism as a structure is organized with the explicit aim of eliminating these relationships. We then review prominent texts addressing several competing environmental social work frameworks, considering how each takes up (or not) histories of colonialism and Indigenous dispossession and addresses Indigenous identities, relations to land, and assertions of sovereignty. We conclude by offering principles and practices that might foreground the disruption of settler colonialism and respect for Indigenous sovereignty as necessary frameworks for Canadian environmental social work.

scholarly journals Ode’imin (Heart Berries): the experience of Indigenous academics in social work programs : engaging Indigenous identity and experience

2021 ◽  
Author(s):  
Dustin Lawrence
Keyword(s):  
Social Work ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Language Loss ◽  
Indigenous Identity ◽  
Canadian Association ◽  
Welfare Institutions ◽  
Healing Journey ◽  
Cultural Erosion ◽  
Social Work Programs

[Para. 1 of Introduction] "Encourage people to learn their own indigeneity, whatever that is. And to be encouraged to go into that. That's part of their healing journey. And that is their responsibility in doing social work because they're doing that for their identity, for their space…" (Stacy). Social work has had a tenuous relationship with Indigenous peoples in Canada. Looking at various periods historically and currently, social work has positioned itself as an alleged ally of Indigenous peoples and yet it is a perpetrator of the horrific conditions and strife that Indigenous peoples face. Issues like cultural erosion, the breakup of families and language loss are all traced in part to residential Schools, 60's scoop and the millennial scoop- which social workers have and continue to play a role in executing (Alston-O’Connor, 2010). On one hand, the Canadian Association of Social Workers (CASW) has prioritized "developing stronger connections with Indigenous social workers and communities to better support their issues and pursue shared advocacy goals" (CASW Reconciliation Hub, n.d.). However, Indigenous children continue to be overrepresented in child welfare institutions (Ontario Human Rights Commission, 2018).

scholarly journals Ode’imin (Heart Berries): the experience of Indigenous academics in social work programs : engaging Indigenous identity and experience

2021 ◽  
Author(s):  
Dustin Lawrence
Keyword(s):  
Social Work ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Language Loss ◽  
Indigenous Identity ◽  
Canadian Association ◽  
Welfare Institutions ◽  
Healing Journey ◽  
Cultural Erosion ◽  
Social Work Programs

[Para. 1 of Introduction] "Encourage people to learn their own indigeneity, whatever that is. And to be encouraged to go into that. That's part of their healing journey. And that is their responsibility in doing social work because they're doing that for their identity, for their space…" (Stacy). Social work has had a tenuous relationship with Indigenous peoples in Canada. Looking at various periods historically and currently, social work has positioned itself as an alleged ally of Indigenous peoples and yet it is a perpetrator of the horrific conditions and strife that Indigenous peoples face. Issues like cultural erosion, the breakup of families and language loss are all traced in part to residential Schools, 60's scoop and the millennial scoop- which social workers have and continue to play a role in executing (Alston-O’Connor, 2010). On one hand, the Canadian Association of Social Workers (CASW) has prioritized "developing stronger connections with Indigenous social workers and communities to better support their issues and pursue shared advocacy goals" (CASW Reconciliation Hub, n.d.). However, Indigenous children continue to be overrepresented in child welfare institutions (Ontario Human Rights Commission, 2018).

Environmental social work : accounting for women's tragedies in the face of climate change-induced disasters in Chimanimani District, Zimbabwe

2020 ◽  
Vol 9 (4) ◽  
pp. 197-217
Author(s):  
Frans Koketso Matlakala ◽  
◽  
Jabulani Calvin Makhubele ◽  
Louis Nyahunda
Keyword(s):  
Climate Change ◽  
Social Work ◽  
Social Workers ◽  
Work Practice ◽  
Social Work Practice ◽  
Exploratory Research ◽  
Populations At Risk ◽  
Environmental Social Work ◽  
Strong Winds ◽  
Post Disaster

This paper aimed to explore the repercussions of Cyclone Idai on women in Chimanimani District, Zimbabwe. There is a ubiquitous consensus in literature on gender and climate change that natural disasters have a different gender impact on men and women. In 2019, Zimbabwe was hit by torrential rains coupled with strong winds that triggered floods and mudslides, which resulted in loss of lives, displacements, destruction of infrastructure and disruption of livelihoods. This unprecedented disaster left some footprints of psychosocial distress, trauma, emotional malaise and health repercussions in the lives of its victims in Chimanimani where women were the hardest hit. The daunting impact of Cyclone Idai on women in Chimanimani falls within the context of the environmental social work practice where social workers foster healing and recovery, effective coping mechanisms and assessment of the aftermath of disasters to individuals and communities. This study was qualitative in nature, guided by the multi-case study design which operates within the traditional framework of exploratory research. A total number of twenty-five participants from Nyatanda and Pondo Rescue Camps comprising of women survivors of the disaster and social workers were purposively sampled to participate in the study. Focus group discussions and key informant interviews were adopted as data collection methods. The findings were analysed through the thematic content analysis. This study established that the gendered impacts of Cyclone Idai on women received little attention in post-disaster assessment, recovery, evaluation and intervention. Nonetheless, this paper argues that in post-disaster analysis, women/girls should be identified as special populations at risk for disaster relief and recovery services and social workers have adequate expertise to execute such assignments.

Educating Australian social workers in the post-Apology era: The potential offered by a ‘Whiteness’ lens

2011 ◽  
Vol 11 (2) ◽  
pp. 159-173 ◽  
Author(s):  
Susan Young ◽  
Joanna Zubrzycki
Keyword(s):  
Social Justice ◽  
Social Work ◽  
Social Workers ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
The Social ◽  
Critical Whiteness ◽  
Whiteness Theory ◽  
Critical Whiteness Theory ◽  
Research Studies

• Summary: The Australian Prime Minister’s 2008 historic Apology to the Stolen Generations gives Australian social work an opportunity to confront its past complicity in Australian Indigenous disadvantage and embrace the development of Indigenous social work as central for practice. Critical Whiteness1 theory in social work curricula could assist the development of Indigenous social work as a core approach by challenging the ongoing and largely un-reflexive practices emanating from social work’s Euro-centric heritage with its often taken-for-granted knowledges and principles which negatively affect Indigenous peoples. • Findings: Recent professional and theoretical attention on critical Whiteness highlights race privilege, questions the invisibility and continuing invisibilization of race, critiques previously taken-for-granted Western knowledges and practices, and facilitates the development of countering practice approaches. Research studies reveal some practitioners to be aware of the need for different practices as well as some who practice differently without realizing they are using critical Whiteness principles. • Application: Critical Whiteness theory in the social work curriculum offers a strong conceptual and practical opportunity for students and practitioners to become more racially cognizant in their work with Indigenous people, allowing this work to be more effective in the profession’s social justice mission as well as decreasing some of the extant colonizing practices.

Hunting for Justice

2018 ◽  
Vol 9 (1) ◽  
pp. 75-90 ◽  
Author(s):  
Lauren Eichler ◽  
David Baumeister
Keyword(s):  
Indigenous Peoples ◽  
Wildlife Conservation ◽  
Settler Colonialism ◽  
Indigenous Identity ◽  
The North ◽  
Indigenous Worldviews ◽  
Seven Principles ◽  
Indigenous Lands ◽  
American Model ◽  
Theoretical Apparatus

Within the mainstream environmental movement, regulated hunting is commonly defended as a tool for preserving and managing populations of wild animals for future generations. We argue that this justification, encapsulated in the seven principles of the North American Model of Wildlife Conservation, perpetuates settler colonialism—an institutional and theoretical apparatus that systemically eliminates Indigenous peoples, expropriates Indigenous lands, and disqualifies Indigenous worldviews— insofar as it manifests an anthropocentric ideology that objectifies hunted animals as “natural resources” to be extracted. Because this ideology is antithetical to Indigenous views, its imposition through hunting regulation interrupts Indigenous lifeways, contributing to the destruction of Indigenous identity.

Being a social worker in the unrecognized villages in Israel

2020 ◽  
pp. 146801732095856
Author(s):  
Nuzha Allassad Alhuzail ◽  
Mahajne Ibrahim
Keyword(s):  
Social Work ◽  
Qualitative Study ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Professional Role ◽  
Intervention Programs ◽  
Minority Population ◽  
Structured Interviews ◽  
The Social ◽  
Institutional Aggression

Summary This qualitative study presents the experiences of social workers whose clients are the inhabitants of unrecognized Bedouin Arab villages in Israel. Bedouin Arabs are an indigenous people, a minority population residing throughout Israel. Half of those in the south of the country inhabit villages that are not recognized by the authorities. In-depth, semi-structured interviews were conducted over two years by both researchers with 25 social workers, recruited by the snowball method. The interview guidelines included one open-ended question and 10 more-specific questions. Findings The findings provide perspectives on postcolonial social work and social work with indigenous peoples. The social workers report that they are caught between their personal values and professional values, between Israeli law and the institutional aggression against their clients –which greatly limits their ability to fulfil their professional role. They say they are working in a “grey area” in which the policy is unclear. This adds another layer of complexity to their work but also allows for freedom and creativity. The findings point to a lack of suitable intervention programs. Applications Learning about the experience of social workers in conflict areas Learning about the experience of social workers in a clash of values Learning about the significance of unclear policy and its implications for the functioning of social workers in conflict areas.

scholarly journals Social work and food: A discussion

2016 ◽  
Vol 23 (3) ◽  
pp. 63-70
Author(s):  
Tiffany Apaitia-Vague
Keyword(s):  
Social Justice ◽  
Social Work ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Developed Countries ◽  
Global Perspective ◽  
Social Injustice ◽  
Less Developed Countries ◽  
A Site ◽  
The Relationship

This discussion will explore the relationship between social work and food. It looks at three of the locations where social work and social justice occurs, or potentially could occur. Firstly in the workplace, looking at how social workers share food with each other and clients and secondly in the home, as a place where wellbeing is assessed and built on. Finally, ‘eating’ is looked at on a global perspective, as a site of social injustice for people in less developed countries, indigenous peoples and women. 

Pōwhiri: a safe space of cultural encounter to assist transnational social workers in the profession in Aotearoa New Zealand

2018 ◽  
Author(s):  
Wheturangi Walsh-Tapiata ◽  
Helen Simmons ◽  
Litea Meo-Sewabu ◽  
Antoinette Umugwaneza
Keyword(s):  
Social Work ◽  
New Zealand ◽  
Social Workers ◽  
Indigenous Peoples ◽  
Work Practice ◽  
Social Work Practice ◽  
Safe Space ◽  
Moral Obligations ◽  
Aotearoa New Zealand ◽  
Cultural Encounter

The Indigenous peoples of Aotearoa New Zealand (Māori) believe that, when any visitor or guest arrives in their land, that they should be invited and welcomed. This helps to establish a relationship between those of the land and those who have chosen to live in this land. New Zealand's population is increasingly multi-ethnic and inclusive of a broad range of transnational social workers and yet there are very few programmes or frameworks that assist them to navigate these borders. Instead, transnational social workers are left to struggle when they arrive and struggle further when they find themselves working with the Indigenous peoples of Aotearoa New Zealand. Social work practice in Aotearoa New Zealand is informed by understandings of indigeneity and moral obligations to Te Tiriti ō Waitangi, the founding document of New Zealand society. For ‘responsible hosts’ fostering positive relationships, a process of cultural encounter is needed for transnational social workers whereby they can be better integrated into their new country, their communities and into their work as social workers.

A Study on the works of Elizabeth Cook-Lynn with reference to Indian Genocide

IJOHMN ◽  
2017 ◽  
Vol 3 (6) ◽  
pp. 31-43
Author(s):  
V. Padmanaban
Keyword(s):  
Native American ◽  
Indigenous Peoples ◽  
Native American Studies ◽  
American Government ◽  
White American ◽  
Political Status ◽  
The People ◽  
Indigenous Lands ◽  
Westward Movement ◽  
Wounded Knee

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.

Dreams of a Black Commons on Turtle Island

2021 ◽  
Vol 14 (2) ◽  
pp. 454-473
Author(s):  
Rachel Zellars
Keyword(s):  
Twentieth Century ◽  
Indigenous Peoples ◽  
Human Condition ◽  
Wild Mushrooms ◽  
Black Migration ◽  
Black Freedom ◽  
Indigenous Sovereignty ◽  
Black Land ◽  
The Human Condition

This essay opens with a discussion of the Black commons and the possibility it offers for visioning coherence between Black land relationality and Indigenous sovereignty. Two sites of history – Black slavery and Black migration prior to the twentieth century – present illuminations and challenges to Black and Indigenous relations on Turtle Island, as they expose the “antagonisms history has left us” (Byrd, 2019a, p. 342), and the ways antiblackness is produced as a return to what is deemed impossible, unimaginable, or unforgivable about Black life.While the full histories are well beyond the scope of this paper, I highlight the violent impossibilities and afterlives produced and sustained by both – those that deserve care and attention within a “new relationality,” as Tiffany King has named, between Black and Indigenous peoples. At the end of the essay, I return briefly to Anna Tsing’s spiritual science of foraging wild mushrooms. Her allegory about the human condition offers a bridge, I conclude, between the emancipatory dreams of Black freedom and Indigenous sovereignty.  

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