|
Special Articles / Karen Woodley / Scientific Writing and Publishing in Social Work The real problem that confronts Indigenous peoples is one that exists in the white community. Racism is a problem that can only be overcome by people who are part of the community in which it festers. By definition, the problem of white racism should be the primary focus of white support groups. Therefore my ultimate message is that rather than seeking to come into our communities and ‘help’ us, you have a much more important role in your own community. You should be challenging daily the ignorance and fear that constitute the greatest obstacle to Koori self-determination and independence. We can solve our own internal community problems. It is up to you to change your society, not ours.(Foley 2000:p87) WOW here I am with only a few months to go of my Social Work degree and I will be ‘out there’ in the big wide world practicing as a social worker, striving to articulate and demonstrate professionally, ethically and effectively all of the theoretical knowledge I have learned over the last 7 years into a pathway of practice. Exciting and frightening at the same time! Although I am thrilled and very relieved about getting to the end of my degree at last, within my Self there is a whirlpool full of frustration, confusion, trepidation, loneliness, and uncertainty that twists and convulses uncontrollably within the confines of my soul. This whirlpool encompasses within itself a massive vortex of dominant concepts/perspectives and ideologies waiting to be utilised in practice so as to be all that is needed for an appropriation for relevance in practice. There is an expectation that for me to be a graduate social worker successful completion of each subject is required so as to acquire the title - Social Worker – and fair enough too, I don’t have a problem with that. However, what I do have a problem with is that throughout my theoretical learning stages; Aboriginal holistic viewpoints have been incorporated very minimally into the theoretical paradigms of social work curricula and this could be construed to a lack of ‘Professionalism and the entrenched elitism of social work practice can be perceived as obfuscating Indigenous knowledge’ (Briskman 2007:p13). ‘Indigenous knowledge has been seriously overlooked…and is often referred to as subjugated knowledge’, where Aboriginal ‘…wisdom…is ignored or considered less relevant than ‘expert’ professionalism’ (Trevithick 2005:p23). As a Wakka Wakka Warumungu Aboriginal woman I am disappointed that the perspectives of my people’s ‘…collective ways of being, spiritual connections with land and the significance of extended family’ (Briskman 2007:p3), have not been a constant in methods of effective and appropriate engagement for the social work profession with Aboriginal people. I can only conclude that still in this present year of 2012, ‘…social workers [are] participants in the process of dispossession and oppression, albeit sometimes by default’ (Gilbert 2001:p48); and are members of a ‘…profession of oppressors’ (Atkinson, Weeks, Hoatson and Briskman 1997:no page), ‘…intent on maintaining an apolitical therapeutic approach (Ife 1997:p198) ‘…and resistant to activism (de Maria 1997:no page). Hence my dilemma in terms of methodologies of practice as sometimes I just don’t know what to do and how to do it and I become stuck, because I am Aboriginal and I have such a different way of looking at the world around me, that oftentimes I find myself in a position of ‘no mans land’. So where do I go from here; how do I transform these ‘theoretical perspectives of learning’ into a paradigm of practical experience conducive to an Aboriginal viewpoint, an Aboriginal way of doing and being which is in complete contrast to ‘traditional social work… [as it is]…largely shaped by modernity that reifies universal constructs and scientific truths at the expense of plurality and difference’ (Briskman 2007:p8). Furthermore, is derived from ‘white society [that] does not generally believe that it has anything to learn from [Aboriginal] knowledge and culture’ (Briskman 2007:p30), and yet Indigenous Australians make up a significant proportion of social work’s clients. I have to say I feel so alone at times and I find myself becoming quietly despondent, disappointed and frustrated at the lack of understanding and consideration of the ‘…cultural differences…and…communication styles (Lynn, Thorpe, Miles, Cutts, Butcher & Ford 1998:p2) of my people.
So what is my VISION and how am I going to practice as a social work graduate? How am I going to incorporate my Self into my practice, so that I stay true to the essence of Nangari (my skin-name), proud Wakka Wakka Warumungu woman with the ethics of working professionally as a social worker? In terms of ethical practice, am I to, just, abide by the Australian Association of Social Work (AASW) Code of Ethics 2010, that has been endorsed by the International Federation of Social Workers (IFSW) and the International Association of Schools of Social Work (IASSW) which stipulate in 1.1 Definition of Social Work ‘The social work profession promotes social change, problem solving in human relationships and the empowerment and liberation of people to enhance wellbeing. Utilising theories of human behaviour and social systems, social work intervenes at the points where people interact with their environments. Principles of human rights and social justice are fundamental to social work’ (AASW 2010:p7). What about the ethics of my culture, tradition and lore, that connects with ‘…Aboriginal values of kindness, patience, listening, sharing, and emphasis on relationship building…connection, spirituality, ongoing learning’ (Baskin 2005:p103). Furthermore, other valuable aspects such as understanding and knowing the differences between Aboriginal and Torres Strait Islander cultures, being genuine, yarning and storytelling, talking plain, utilising family connections and resources, having a laugh, sharing smokes, having a cup of tea, respecting Elders and knowing your place, talking language, being straight up and direct especially with young people, non-shaming, and doing what you say and being with them all the way through a process of engagement. Some would say that I could utilise them alongside current legitimate theoretical applications, however, this is my point – we have a legitimate theory here that utilises historical knowledge, cultural practices, knowledge’s, mores and perspectives. The question I ask is; how can I not incorporate these attributes when they are equal to the breath I take and essential to my Spirit? Why is it that we continue ‘…to be silenced and the norm reproduced’ (Spry 1996 cited in Lynn, Thorpe, Miles, Cutts, Butcher, Ford 1998: p82). Moreover, if non-Aboriginal people, who are working with Indigenous peoples, don’t know or understand these concepts, how are they able to ‘intervene at the point where people interact with their environments’ as is stated in the AASW Code of Ethics 2010? There is a perfect opportunity for us to teach about the true history of Aboriginal culture, tradition and lore that is inclusive of justice, family, respect, hope, genuineness, openness, knowledge, commitment, growth, courtesy, honesty, acceptance, dependability, friendship, achievement and many more values associated with social work and our profession, and which are a big part of my make-up and what I hold dear to me. We need to speak ‘…in a good way…’ (Baskin 2005: p103) about Aboriginal life and our history and what the impacts have and continue to be as a result of colonisation rather than become caught up in the darkness of it. Colonialism has been a catalyst to the significance of Aboriginal over-representation in such statistical guidelines and cannot be viewed in terms of past tense, rather ‘it totally surrounds and is absorbed into our whole existence and how we think about ourselves individually and collectively’ (Baskin 2005:p98). It is imperative that everyone whether they be in academia, practicing clinicians of social work and students alike be educated in terms of ‘…the real thing about colonisation and [about] assimilation practices’ (Baskin 2005:p103). Colonisation ‘…is the fundamental denial of our freedom to be Indigenous in a meaningful way, and the unjust occupation of the physical, social and political spaces we need in order to survive as Indigenous peoples’ (Alfred cited in Baskin 2005 p98). Aboriginal social work practitioner and educator Cindy Baskin in her paper ‘Centring Aboriginal Worldviews in Social Work Education’ states ‘…anti-colonial discursive framework sees Indigenous knowledge’s as an important standpoint…[and] highlights key issues such as colonialism, Indigenity, spirituality and resistance/ agency…’ (2005), as a suitable framework that identifies and articulates an Aboriginal standpoint perfectly, and one that I certainly include in my ethos for practice. I don’t want to feel like an outsider in my chosen profession and career path and certainly not to feel like a whinging black, when I express or question the motives of a certain paradigm or theory or the framework direction of a colleague or fellow practitioner, when working with Aboriginal people. ‘Respect for persons…social justice…professional integrity’ (AASW Code of Ethics 2010:p12) are three core values which are a staple of social work ethos however, I have personally felt the repercussions of disciplinary action after I asked a non-Indigenous colleague what methodology she was utilising when working with an Aboriginal woman. I was accused of being a bully and that I had offended this colleague and was reprimanded and chastised for my enquiry to this woman, together with the racist behaviours and discrimination that I experienced at this feminist non-government organisation. This was a challenge I thoughtI would not meet especially in an environment where the safety and support of all women was paramount to this organisation in its vision statement and organisational ethos. I was completely floored and undermined in what I was trying to achieve there, not only as a woman, but an Aboriginal woman more importantly, because part of my role was to develop, implement and manage programs for Aboriginal and Torres Strait Islander women. Standard 3.8 of the Practice Standards for Social Workers: achieving outcomes states; ‘The social worker is able to initiate and/or contribute to the review of organisational systems and processes in the organisation in which they work…’ (2003), was not afforded to me and I felt completely left out in the cold and experienced ‘…such feelings as self-hatred, inferiority and powerlessness…’ (Briskman 2007: p55) considering my supervisor at the time was a practicing social worker. If I didn’t believe it before then it certainly became evident that I was working in an environment that supported ‘colonialist practice… [that was] so implicitly rooted in social work practice that it [became] invisible…and [was]…unchallenged’ (Briskman 2007: p29). ‘Therapeutic helping approaches, maintenance approaches and emancipatory approaches’ (Dominelli cited in Briskman 2007: p17), are essential engagement strategies that social workers need in their artillery of approaches when working with all peoples alongside that of social justice and human rights however, these approaches are ‘…a necessary precursor to effective engagement of social work with Indigenous peoples’ (Briskman 2007: p17). Although I was not afforded such strategies, it is vitally important for me as an upcoming practitioner to utilise the values of ‘…respect and value uniqueness and diversity and promote people’s rights to choice…’ (O’Hagan 1996: p72). Furthermore, ‘…to identify, analyse and take action to counter discrimination, racism, disadvantage, inequality and injustice’ (O’Hagan 1996: p74) inclusive of Section five of the AASW Code of Ethics that state, ‘a culturally safe and respectful workplace…freedom from unjust repercussions or victimisation for their ethical practice…freedom from discrimination in the workplace…support from the profession when acting in an ethically obligatory or permissible way…[and]…safety in professional practice’ (2010). Upon critical reflection, that experience has made me even more determined to embrace Objective 6.1 of the Practice Standards for Social Workers: achieving outcomes to a ‘commitment to ongoing development of skills and knowledge’ (2003) and to pursue an anti-colonial position in my practice. Furthermore, alongside that of anti-oppressive and anti-racist themes I want to pursue the legitimisation of an Aboriginal framework for practice and to continue challenging systemic oppression, injustice and inequality of my people. Section 6.3 and 6.4 of the Practice Standards for Social Workers: achieving outcomes are quite appropriate here in terms of my learning process where ‘the social worker uses ongoing reflection on practice in order to enhance the development of their skills, knowledge and understanding…[and]…the social worker views their own development as an ethical practitioner as essential’ (2003). Utilising an anti-colonial framework in practice would enable me to educate people about the importance of learning my people’s ways of being and doing and to articulate why it is important to understand the differences we have and to celebrate and embrace these wonderful treasures of knowledge, and be able to feel a ‘…freedom to exist as… [an]…Indigenous… [person]…in almost every single sphere of… [my]…existence’. (Alfred cited in Baskin 2005p98). I want to practice as an Aboriginal woman who has a social work degree and not a social worker who is Aboriginal, and be able to express myself as and through the lens of Aboriginality in all its splendour, beauty, differences, customs, traditions and knowledge. More importantly, to have the Aboriginal worldview be acknowledged, accepted and included within the humanities sector and in academia as a legitimate discourse and methodology of practice. After all, ‘…to practice without a theory is to sail an uncharted sea; theory without practice is not to set sail at all…’ (Susser 1968: v). Would this quote by Susser not be conducive to Aboriginal perspectives and viewpoints in terms of a legitimisation of theoretical process that ‘…recognises the importance of locally produced knowledge emanating from cultural history and daily human experiences and social interactions?…’ (Dei & Asgharzadeh 2000: p300 Cited in Baskin 2005: 98). For me an Aboriginal perspective is akin to and shares many attributes to that of an anti-colonial perspective which enables us as Aboriginal peoples to take back our power and ‘…to question, to challenge, and to subsequently subvert the oppressive structures of power and privilege…promote our own powerful discourses such as storytelling…use our own…concepts and cultural frames of reference…[and]…entails a shift away from a sole preoccupation with victimisation’ (Dei & Asgharzadeh 2000: p300/301 Cited in Baskin 2005: 99). When I am conversing with fellow students, colleagues, lecturers and academics regarding Aboriginal and Torres Strait Islander issues, I am asked what framework I work from. I answer, an Aboriginal perspective; and to be honest, at times I feel that my answer of an Aboriginal perspective will not hold water, that there isn’t any form of tangible weight associated with it and that I need to further articulate and expand on it so it corresponds to a theoretical framework they understand and can relate to. Once that framework has been established they are happy that they have been able to identify and relate to a framework that suits their level of understanding and I feel I am safely included and accepted within their circle of professionalism. WOW what a contradiction in terms here! On one side I cringe at having to explain myself all of the time because, ‘Oppression is systemic and is produced and reproduced in everyday social practices and processes in ways that serve the dominant group’ (Briskman 2007:p22) hence the continuity of explanation to the dominant group; and yet on the other side, I feel I need to share it so I can feel that I belong!!! My natural Aboriginal framework is concrete, it is real and living and it has substantial structure and system associated with its makeup. It BREATHES AND IS ESSENTIAL, TANGIBLE! I become silently annoyed that in this day and age I continually have to explain myself from my perspective as an Aboriginal woman, in terms of the relevance of being a culturally competent social worker, and how important it is for others to understand the concepts of colonialism and the impacts it has on my mob. It is imperative that we all understand that we are all ONE human race, albeit with differences and these differences in all aspects of life and creation are what constitutes humanness, and that we all essentially have rights within ourselves and to each other. The beauty of difference should enable us to each have the capacity to learn about and indulge ourselves in its splendour, to make room for the exquisite diversity of human life, our cultures, traditions and knowledge’s. I believe in the Dreamtime my Ancestors had the right idea when they created Mother Earth. They utilised all of her gifts perfectly in creating rivers, mountains, seas and lands, animals, trees, the stars and my totems of the wedge tail eagle and the sand goanna. They created them to show how perfect diversity is and how vitally important and connected they all are to each other and that our cultures, traditions and lore’s embrace them to protect them and to keep our story alive, breathing and real. My Dreaming alongside that of my brothers and sisters, my Spirit, my family is worth all that I am to see it survives and is given its due respect and acknowledgement. Which is why someday, you the reader will see and read my papers, journals, books, my research and listen to lectures that I will orate so I can continue my responsibility of teaching and speaking of my people and our ways, so that I too will come to respect and appreciate yours, as you will of mine. This is the essence of my social work practice, and still with room for so much more. This is my vision for practice. References
0 Comments
Leave a Reply. |
Categories
All
Kindly send
your articles to hrniratanka@mhrspl.com to publish in our website. |
