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Cultural Responisveness and Social Work- A discussion
... Cultural responsiveness requires social workers to move beyond simply being selfaware of their knowledge, values, and skills to moving to an awareness of the relationship between themselves, others, and the systems in which we interact (Bennett et al., 2018;Green et al., 2016). Social workers demonstrate cultural responsiveness by engaging in self-reflection and then responding appropriately to the uniqueness of the individuals with whom they are interacting (Green et al., 2016). ...
... Cultural responsiveness requires social workers to move beyond simply being selfaware of their knowledge, values, and skills to moving to an awareness of the relationship between themselves, others, and the systems in which we interact (Bennett et al., 2018;Green et al., 2016). Social workers demonstrate cultural responsiveness by engaging in self-reflection and then responding appropriately to the uniqueness of the individuals with whom they are interacting (Green et al., 2016). Laird (2008) contended that social workers need to "learn about other cultures to guard against 'unintended racism'" (p. ...
... Research suggests that providing culturally responsive service has the potential to lead to improved attendance at appointments and an improvement in following recommended treatment, which leads to increased safety, access, and equity for all groups (Stewart, 2006). Cultural responsiveness is important for all social and cultural groups, including Aboriginal and Torres Strait Islander Peoples; people from culturally and linguistically diverse backgrounds; refugees or displaced migrants; people at all life stages, including end of life; people with different abilities, including intellectual and cognitive disabilities; and people with gender and sexuality diversities (Green et al., 2016;Stewart, 2006). ...
Social workers play a pivotal role in addressing equity and diversity
within Australia using both culturally responsiveness skills and
knowledge. This article describes a research project that resulted
in the development of the Continuous Improvement Cultural
Responsive Tools that can be used by social workers in their
practice. This was a large project conducted over three years,
which involved engagement and consultation with Aboriginal
and Torres Strait Islander community social workers. The
community engagement and consultation process included the
provision of cultural governance and participation in interviews.
The tools developed are linked to seven key domains (Ngurras)
that aim to increase the skills, knowledge, and overall confidence
of social work practitioners in their culturally responsive practice.
This article discusses the tools that provide a clear structure to
guide social workers’ critical engagement in becoming more
culturally responsive social workers and individuals when working
with Aboriginal and Torres Strait Islander Peoples.
... However, there have been criticisms in relation to the cultural competence model. Some argued that it is impossible for workers to be competent about the culture of other people when culture is not static nor homogenous (Green, Bennett, & Betteridge, 2016). Relatedly, it was argued that the cultural competence model has potential to stereotype members of CALD groups in efforts to acquire knowledge about them (Kumagai & Lypson, 2009). ...
... It also acknowledges that cultural experiences and expressions are influenced by intersecting categories (Weinstein, Tomlinson-Clarke, & Curran, 2004). Culturally responsive practice is vital to effectively and respectfully work with diverse clients, to improve their access to services, and ultimately to improve their wellbeing (Australian Association of Social Workers, 2010Green et al., 2016). Culturally responsive workers acknowledge the importance of culture in people's lives and strive to understand clients' diverse ways of being, knowing, and doing (Gay, 2002;Green et al., 2016;Weinstein et al., 2004). ...
... Culturally responsive practice is vital to effectively and respectfully work with diverse clients, to improve their access to services, and ultimately to improve their wellbeing (Australian Association of Social Workers, 2010Green et al., 2016). Culturally responsive workers acknowledge the importance of culture in people's lives and strive to understand clients' diverse ways of being, knowing, and doing (Gay, 2002;Green et al., 2016;Weinstein et al., 2004). However, it goes beyond being aware of, being sensitive to, or recognising their cultures (Gay, 2002;Green et al., 2016). ...
Australia is a multicultural country and it is common for families from culturally and linguistically diverse (CALD) communities to care for their relatives with mental illness. However, there are limited Australian studies examining the experiences of informal carers of people with mental illness from CALD communities. A scoping review was conducted to search for peer-reviewed articles reporting the perception of carers regarding their caregiving experiences, wellbeing, and needs. Using cultural responsiveness as a conceptual framework, this study analysed the findings of the identified studies to generate themes. Findings show that carers experience severe caregiving challenges and face considerably poor culturally oriented services in mental health. Social work implications concerning the need to provide culturally responsive practice in mental health services are discussed.
... HIRO's indication about sometimes avoiding jokes in his EMI classes seems to be more of a conscious choice that he makes in order not to make non-Portuguese speakers feel excluded or lose his students' attention. This is what authors have considered as having a culturally-responsive teaching approach (Gay, 2018;Green et al., 2016;Habli, 2015;Wagner & Majeed, 2021), a desirable and necessary form of cultural sensitivity in the EMI classroom which favors the development of intercultural awareness, successful communication, and the achievement of academic goals via an L2 (Wagner & Majeed, 2021). ...
... As stated in Chapter 6, by avoiding jokes in Portuguese, he seems to be consciously trying to be inclusive and take care of his non-Portuguese speaking students so that they will not feel excluded or get distracted. This is what some authors have denominated a culturally-responsive approach to teaching (see Gay, 2018;Green et al., 2016;Habli, 2015;Wagner & Majeed, 2021). BAR, from Case 1, seems to associate EMI with positive outcomes in his career and his identity as a professional as he chooses to teach through English in order to "keep the language alive". ...
This thesis adopted a qualitative approach. As a transnational multiple-case study, it was conducted in two international universities: one in Colombia and one in Brazil. It aimed to gain an understanding of how EMI affects the roles that English plays in international universities in Latin America and which specific roles, or functions, English performs in these settings. Data collection included in-depth interviews with EMI professors and institutional documents in both universities. The dimensions of the ROAD-MAPPING framework, and more specifically Roles of English (RoE) (Dafouz & Smit, 2017, 2020), served as a starting point for data analysis. The data drawn from each case were, first, analyzed individually; then, a contrastive analysis across cases was performed. Findings suggest that the ways in which EMI affects RoE in international universities in Latin America are highly dependent on five factors: societal, communicational, institutional, pedagogical, and individual or personal. The first four factors were proposed by Dafouz and Smit (2017, 2020); the fifth factor emerged from this transnational multiple-case study, thus, providing evidence that RoE in EMI settings are situated and context-sensitive. In addition, seventeen (17) different RoE shaped by the meaningful discursive elements drawn from the rich conversational and documentary data emerged in this study. The study also yielded to a set of pedagogical implications which may be of potential use in other EMI settings including but not limited to Latin America.
... We know that social workers routinely meet trauma victims and survivors. The social work profession has also played an active part in the polices of cultural genocide and intergenerational trauma for Aboriginal and Torres Strait Islander peoples in Australia (Green, Bennett & Betteridge, 2016). This suggests social work curricula and the academics teaching it, need to work to decolonise (Fernando & Bennett, 2019) build a critically informed, culturally responsive (Green et al., 2016) and socially just knowledge base which prepares students for practice (Breckenridge & James, 2010;Strand, Abromovitz, Layne, Robinson & Way, 2014). ...
... The social work profession has also played an active part in the polices of cultural genocide and intergenerational trauma for Aboriginal and Torres Strait Islander peoples in Australia (Green, Bennett & Betteridge, 2016). This suggests social work curricula and the academics teaching it, need to work to decolonise (Fernando & Bennett, 2019) build a critically informed, culturally responsive (Green et al., 2016) and socially just knowledge base which prepares students for practice (Breckenridge & James, 2010;Strand, Abromovitz, Layne, Robinson & Way, 2014). In the Australian context, social work education is generic in orientation, meaning graduates receive introductions to experiences like trauma across a range of practice settings. ...
Working from a trauma informed lens is increasingly recognized as a vital component of social work practice, as is learning from and incorporating lived experience into one's approach to practice. Further, the critical and feminist informed interrogation of dominant ideas around professional power and expertise within social work practice is necessary in learning and teaching about trauma. This conceptual article describes an integrated approach to teaching fourth year Australian social work students in the area of violence, abuse, and trauma. The intentionally immersive learning and teaching framework presents and incorporates praxis as involving educator lived experience, theoretical knowledge, and practice experience. The approach aims to create transformative and embodied learning opportunities which destabilize dominant constructions of social work identities, use of professional power and different practice approaches. While honoring the valuable contributions of trauma informed practice, we seek to push students beyond this model, prompting critical feminist analysis of the socio-political complexity of trauma experiences. We describe our work, ambitions, challenges, and learnings as feminist educators, sharing these ideas in order to provoke dialogue on possibilities for pedagogical innovation, within the context of power, expertise, social work education, and lived experience.
... a critical elaboration regarding culturally responsive practice within minority populations. They accentuate the need for educational professionals working within minority populations to build relationshipswith students and communities, which creates the space to explore diverse communication styles, behaviours, cultural values and learning styles.Green, Bennett, and Betteridge (2016) explore culturally responsive practice in Australia by emphasising its focus on cultural competence, safe and sensitive practice. They further amplify that within the Australian context, culturally responsive practice is the development of collaborative and respectful relationships with Aboriginal and Torres Strait Islander people. Cult ...
... ther amplify that within the Australian context, culturally responsive practice is the development of collaborative and respectful relationships with Aboriginal and Torres Strait Islander people. Culturally responsive practice creates effective responses to the issues and needs of the community, while also promoting social justice and human rights.Green, Bennett, and Betteridge (2016) emphasise that culturally responsive teaching is a multi-faceted process in the Australian education system. However, a component in culturally responsive practice is the ability to integrate cultural knowledge, prior experience and performance styles of diverse students, which allows learning to be more effective.Over time, within New ...
Pasifiki migration of Tongan kāinga to westernised societies such as New Zealand was considered pivotal towards a prosperous lifestyle, which included better money, and accessibility to higher education. However this high aspiration towards greater prosperity for the family also led to displacement and dysfunction of family members. As developing research continuously explores the education of the Pasifiki people, addressing the realities of the educational gap that impact the Tongan wellbeing and fāmili system is an enduring taboo. This is highly influenced by the complex collective nature of tauhi vā in the Tongan culture. By adopting a critical approach, this qualitative study illuminates the voices of Tongan parents and youth in Auckland, New Zealand regarding the contributing factors that impact the parent-child relationship and aspirations for higher education of Tongan youth. Through the integration of talanoa, data was collected and analysed through semi-structured interviews from six Tongan parents and six Tongan youth, which focused on their life-stories and perspectives. Results indicate that the Tongan parent-child relationship and education of Tongan youth are impacted by several factors associated with the entrenchment of a neoliberal environment. This can be examined at three levels: the wider environment (fonua), community (komiuniti) and family (fāmili) levels, which influence the wellbeing of Tongan kāinga. This research illustrates the significance of social work practice in the Tongan fāmili system, and reiterates the value of understanding that "Ko 'api ko e kamata'anga 'o e me'a kotoa pe" (Home is the beginning of all things). In particular light is shed on the opportunity of social work practice and further research to holistically explore how to strengthen the fāmili 'api (home), particularly the significant role of the parent-child relationship on the education of Tongan youth.
... This article problematises social work practice with ethnic minoritised families, highlighting controversary, contradictions, and tensions regarding notions of race, power, and professional conduct in children's social work. Drawing on Critical Social Work theories, the aim of this article is to identify and explain how larger social structures and systems of power generate oppression (Green et al., 2016) and the marginalisation of ethnic minority communities (Payne, 2014). This study gives prominence to the racialised and oppressive experiences of birth mothers from ethnic minority backgrounds within the English child welfare system. ...
... One of the main aims of this article is to centralise the racialised and oppressive experiences of birth mothers of EMs within the English safeguarding context. Critical theory as a theoretical lens offers a pivotal opportunity to examine larger social structures and systems of power that generate oppression (Green et al., 2016). Critical social work has prominence because it explains the need to identify social structures that diminish the life experiences of marginalised communities and intervene to ensure social justice (Payne, 2014). ...
In this article, I ask ‘What are the specific challenges and controversies that birth mothers of ethnic minorities (EM) experience in the safeguarding context’? The aim is to examine safeguarding practices and ascertain how power, racism and gender oppression are understood and experienced by mothers of EMs in social work. The literature highlighted complexities and ethical concerns regarding child protection services with EMs in England. Undertaking qualitative research, a case study approach was used, and purposive sampling was applied to recruit and interview six mothers of EM backgrounds. This article provides an empowering space for Miriam, an Asian mum recounting her lived experiences of statutory social work. Critical theory, critical race theory and intersectionality were the theoretical frameworks, and a framework approach was utilised for data analysis. Key findings revealed the insidious nature of racism, oppression and White dominance, constructing devastating, adversarial work practices that oppressed, excluded, and deprived Miriam. There was an urgent need for change. Drawing on my African heritage, I theorise that the Afro-centric philosophy of Sawubona could make a profound contribution to British social work. Elucidating, ‘I see the whole of you’, the Sawubona practice model illustrates social work values of equality, empathy, dignity, tolerance and respect.
... Cultural responsiveness involves the awareness, respect, and appropriate response to diverse cultural practices and norms. It is an ongoing reflective process that considers the biopsychosocial of a person to provide safe spaces for practice, inclusion, and relationship (Green et al., 2016). The historical enslavement of persons from African descent and the experiences of Jim Crow in the United States, can contribute to a deeper understanding of Black parenting. ...
Research shows that families engage in gender and race specific parenting, guided by societal expectations around gender roles and the persistent racialized hierarchy. What is missing is an analysis of how racialized gender socialization impacts the preparation of Black girls for womanhood. Here we utilized in depth interviewing to uncover messages Black millennial women (N = 9) received about Black womanhood. Our results showed three key themes, Black parents ignored topics of race when sharing messages of socialization and preparation for adulthood for Black girls; Black parents focused largely on educational and vocational achievement to invalidate racist stereotypes placed on Black girls; and Black parents focused on providing guidance to protect Black girls from potential harmful relationships. These findings highlight key ascribed attributes to womanhood for Black women, which can guide mental health practice and illuminates the need for future research on racialized gender socialization that accounts for generation, race, and gender.
... Culturally responsive practice is a way of allowing this relationality (Allen & Steed, 2016;Bishop et al., 2021;Sianturi, Chiang, et al., 2022). Cultural responsiveness implies respectful interactions with an individual or a group of people from a different culture (Green et al., 2016) in a multicultural and antiracist environment (Mayfield & Garrison-Wade, 2015). In family-school partnerships, culturally responsive practices highlight "working with rather than working on" (Munns et al., 2018, p. 440). ...
Technological advances have the potential to support educational partnerships between schools and parents. While the positive benefits of technology for these partnerships have been reported in the literature, there is still incomprehension about how to best use this technology to meet the needs of Indigenous parents. Given the intergenerational impacts of colonisation, socioeconomic stress, structural barriers in schooling, and other critical challenges experienced by Indigenous parents, the use of technology as a tool for partnering with Indigenous parents requires careful consideration of their experiences. Therefore, the aim of this narrative review was to describe key attributes of the use of technology in home-school partnerships with Indigenous parents. Findings revealed that technology integration was beneficial to increasing Indigenous parental engagement, as it was connected to the wellbe-ing and future of Indigenous young generations. However, it could also exacerbate divide, raise cultural tensions, and bring undesirable consequences. Therefore, as a practical implication, schools should embed culturally appropriate approaches when adopting technology in their partnerships with Indigenous parents.
... For social workers, it is helpful to consider the cultural responsiveness and legal principles discussed thus far through the lens of critical theory. Critical theory offers the foundation on which to explore as well as contest the social structures that generate oppression (Green et al., 2016). Empowerment and advocacy are about critical theory, feminist and antidiscrimination standpoints and planning to allow individuals to deal with hindrances to accomplishing life goals and getting access to services. ...
There is a need to understand cultural responsiveness in the field of child protection and accommodate best interests of the child to local contexts. This research addresses cultural responsiveness in social work interventions as part of child protection services in cases of ‘child labour’ in rural and urban Ghana. The sample size of this study is sixty participants (thirty men and thirty women), and it is made up of social workers and other child welfare practitioners in government agencies; non-governmental organisations; and parents whose children were involved in child labour as well as parents whose children were not. Using semi-structured interviews, focus group discussions and participant observation as methods of data collection, participants included parents (ten), stakeholders (ten), focus groups (thirty people); and parental interviews in participant observation (ten) were conducted to gather the needed data with purposive sampling across rural and urban communities in Ghana. Applying a framework approach as the main qualitative data analysis approach, interviews were recorded and transcribed. Overall, the research finds that professionals need to immerse themselves in different cultural practices and communication whilst considering different working definitions for parenting and creating a mission and vision statement that embraces different cultures.
... Scholars still argue for the efficacy of these specific practice constructs (Gottlieb, 2020;Nguyen et al., 2020). Although often constructive, these fall short in providing practical guidance (Green et al., 2016;Shevalier & McKenzie, 2012). Additionally, students within social work education also highlight ambiguities, intangibility, and lack of focus on practical skills (Harrison & Turner, 2011;Johnson & Munch, 2009). ...
Increasingly diversity practice skills are imperative to socially just practice in community. Conceptually driven constructs and approaches grounded in ideology dominate practice across difference in communities. This project centers a setting historically challenged by urban renewal, segregation, racism, and systemic oppression. Using critical grounded theory, authors develop a tentative practice theory to forge alliances across differences of power, identity, orientation, and/or culture from data derived in practice. Findings expose three core process dimensions: knowledge development, quality communication, and relationship care; key guiding components, practical skills, and barriers in each to guide evidence-informed community practice and expand the diversity practice lexicon.
... Theoretical framework: Culturally responsive teaching Gay's (2018) model of culturally responsive teaching (CRT) provides a framework that uses the student's culture and experiences to strengthen the connection between the learning objectives and what students actually learn. Learning becomes personally meaningful and relevant to students because their culture is placed at the centre of the learning process through the use of collaborative teaching practices in which respectful relationships and sensitivity to cultures, and cultural values are emphasised (Gay, 2018;Green et al., 2016;Habli, 2015;Wagner & Bogiages, 2020). ...
Language comprehension, practice competence, and cultural identity are common issues within social work instructional environments that use English medium instruction. Eliminating the language of a culture from instruction can also eliminate sociocultural understandings and create disconnects for adapting social work practice to local communities. A culturally responsive teaching approach incorporates the student's cultural background in teaching. Two social work instructors used reflective journaling to describe their application of culturally responsive teaching within United Arab Emirates social work courses that used English medium instruction. Their descriptions indicated that culturally responsive teaching provided opportunities to identify gaps in student learning and adapt teaching and learning to the local context.
... The literature focusing on cultural responsiveness demonstrates an evolving definition. In the last decade, the meaning has evolved to encompass more than just competence in practice but also what is an ongoing process of collaborative and respectful relationships and critical reflection (Green, 2016). These aspects of critical reflection and respect set cultural responsiveness apart from other concepts such as cultural competence, and it is clear that this is where we need to advance our understanding. ...
... The literature focusing on cultural responsiveness demonstrates an evolving definition. In the last decade, the meaning has evolved to encompass more than just competence in practice but also what is an ongoing process of collaborative and respectful relationships and critical reflection (Green, 2016). These aspects of critical reflection and respect set cultural responsiveness apart from other concepts such as cultural competence, and it is clear that this is where we need to advance our understanding. ...
Objective: An analysis of the literature was conducted to clearly define the meaning of cultural responsiveness as it applies to the work of mental health practitioners who engage with Aboriginal and Torres Strait Islander clients.
Method: This concept analysis utilised Rogers’ (2000) protocol, seeking to understand the key terms defining cultural responsiveness. A search of databases yielded a sample of 13 articles for analysis after screening and quality assessment.
Results: Five major themes emerged, which were considered definitive of cultural responsiveness: Knowledge, Inclusive Relationships, Cultural Respect, Social Justice/ Human Rights, and Self-Reflection.
Conclusion: These themes are presented as core values or components of culturally responsive mental health services with Aboriginal and Torres Strait Islander clients. The implications for practitioner professional development and the education of students within mental health disciplines are also discussed.
KEY POINTS
What is already known about this topic:
• Cultural responsiveness is a fundamental requirement for mental health practitioners working with Aboriginal and Torres Strait Islander people.
• Cultural responsiveness is a core learning component for students of psychology aspiring to work as mental health practitioners.
• Cultural responsiveness is not clearly defined within the literature.
What this topic adds:
• Cultural responsiveness is a recursive dynamic which differs from past linear models.
• Cultural responsiveness is a more embracing term than previous terms and consists of overlapping features, including knowledge, inclusive relationships, cultural respect, social justice and self-reflection.
• Cultural responsiveness elicits a personal response from practitioners.
... It requires thinking of the self in relation to the client and the systems in which they interact (Bender, Negi, & Fowler, 2010). This is a long-term process and does not end in 'competency'; rather, social workers demonstrate cultural responsiveness by responding appropriately to the uniqueness of the individuals with whom they are interacting (Green, Bennett, & Betteridge, 2016). To be culturally responsive, social workers need to engage in selfreflection that helps them to resist making assumptions based on stereotypes (Ringel, 2003) and to interact comfortably with LGBTQI individuals. ...
... Cultural responsiveness involves an awareness of ourselves and the relationships we have with the systems in which we interact (Bennett et al., 2018). It is about responding to the individual uniqueness of the people we interact with (Green et al., 2016) and showing an ethic of love towards our students (Ross, 2020) while still self-reflecting as educators. As a framework for social work education, it encourages us to engage with the students, the organisational structure and ourselves in a constant self-reflection and self-critique cycle to improve cultural safety (Bennett & Gates, 2019). ...
Spatial, relational and cultural safety are critical elements of trauma-informed social work practice, gaining momentum in social work education. Culturally responsive and trauma-informed pedagogical approaches meet the definition of safety. The aim is to create a democratic, collaborative, and reflexive space whereby students and educators can feel simultaneously supported in the diversity of their respective lived experiences and learning. The challenges in fostering these learning and teaching spaces are reflected upon at one Australian university which responded to the COVID-19 pandemic by quickly transitioning to online learning without prior planning and consultation. The reflection describes the challenges and opportunities in delivering online content and the use of spatial, relational and cultural safety to navigate these challenges. The authors demonstrate the Aboriginal practice of social Yarning for use in online classrooms. Yarning helps educators and students attend to safety as an integral dimension of social work education.
... Over the last few decades, the multicultural discourse has gained increased significance within the field of social work. Researchers argue that the impact of globalization and migration poses new demands and challenges on social workers (Azzopardi & McNeill, 2016;Boyle & Springer, 2001;Green et al., 2016), with a growing body of research examining how social workers should provide culturally competent and sensitive services to diverse service-users. Culture is a complex and ambiguous concept. ...
Faced with increased global migration, there is a growing concern that social workers need more training in- and knowledge of culture and ethnicity. These understandings have come to influence research, education, practice, codes of ethics and organizational policy, constituting a multicultural discourse within the field of social work. Social workers are expected to have cultural competence, and exercise cultural sensitivity in their practice. However, a clear and consistent understanding of what it means to be culturally competent or culturally sensitive is missing, and there seems to be little consensus in how to define and apply these concepts, both within research and practice. The aim of this qualitative evidence synthesis is to synthesize what previous empirical research reports about social workers’ understandings and experiences when operationalizing the concepts into practice. Through data-based and a manual journal search, 12 qualitative empirical studies were included in the synthesis. Our analysis describes four main challenges in the studies’ efforts to operationalize the cultural concepts in social work practice: 1) Who to define as culturally diverse service-users; 2) What aspects of culture to consider in the encounters with culturally diverse service-users; 3) How to consider and approach these aspects of culture, and 4) the capacity to work in a culturally appropriate manner within the organizational context where this work is undertaken. The literature acknowledges these challenges to varying degrees. We summarize the four challenges in a model, and argue that the model can be useful in further awareness-raising, development and integration of our understandings of cross-cultural social work. By depicting the essential questions of who, what, how and where to employ the concepts into practice, we aim to assist scholars, practitioners and educators to help navigate the multifaceted landscape of culture and social work.
... A growing body of research conceptualizes the work with culture in welfare services (Azzopardi & McNeill, 2016;Green, Bennett, & Betteridge, 2016), especially in social work. Cultural competence refers to professionals gaining competence and knowledge of other cultures, values and perceptions, in order to make correct judgements of the kind of measures needed in a case (Jani et al., 2016). ...
Faced with increased global migration and a more ethnically diverse clientele, several studies stress the need for more culturally sensitive welfare services. Others warn that the focus on culture might lead to the culturalization and othering of clients from ethnic minority or migrant backgrounds. In the Norwegian context, cultural sensitivity is implemented in policy documents of the Norwegian Labour and Welfare Administration (NAV) to improve services for immigrant clients. However, the operationalization of cultural sensitivity into service delivery remains unscrutinized. Based on ethnographic fieldwork at a frontline NAV‐office, this article unpacks the practical work embedded in being culturally aware, by exploring the circumstances in which street‐level workers factor culture into their comprehension and consideration of a case. The article employs a process‐oriented approach to its analysis of caseworkers' discussion of cases. Findings show that caseworkers explicitly consider culture mainly when cases appear diffuse and intangible. The caseworkers discuss plausible explanations to make sense of these cases, only one of which is culture. Thus, the caseworkers distinguish culture from the client's ethnicity or migrant background. These findings refine the perception of street‐level workers' inability to respond to questions of ethnicity and culture, by describing the dynamic processes of implicit categorization and sensemaking embedded in being aware of culture. The study also highlights the importance of empirical, ethnographic accounts to unpack the operationalization of such theoretical and ambiguous concepts into practice.
... It requires thinking of the self in relation to the client and the systems in which they interact (Bender, Negi, & Fowler, 2010). This is a long-term process and does not end in 'competency'; rather, social workers demonstrate cultural responsiveness by responding appropriately to the uniqueness of the individuals with whom they are interacting (Green, Bennett, & Betteridge, 2016). To be culturally responsive, social workers need to engage in selfreflection that helps them to resist making assumptions based on stereotypes (Ringel, 2003) and to interact comfortably with LGBTQI individuals. ...
It is well documented that colonization and subsequent repressive policies have wrought devastating changes in the lives of Aboriginal people in Australia. Social workers are an essential group for improving social justice and self-determination for Australian Aboriginal people. The Australian Association of Social Workers (AASW) acknowledges that Aboriginal people make a unique contribution to the life of the nation and mandates that social work educational programs provide culturally responsive content that acknowledges the value and contributions of Aboriginal people. Social work educators need to embed this content without reinforcing stereotypes or being tokenistic. This is a challenge when teaching about intersecting identities, such as lesbian, gay, bisexual, transgender, queer/questioning, and intersex (LGBTQI) Aboriginal people. We outline the terms used in this space and propose that cultural humility is an acceptable framework to consider. We introduce key conceptual terms used in LGBTQI Aboriginal communities. Finally, we provide recommendations for engaging with LGBTQI Aboriginal peoples.
... While earlier research saw this as a strategy to make programs relevant, more recent research has found it is not without issues, some deeming it a "non-solution" (Herring et al., 2013;Kapur et al., 2017;Kasturirangan et al., 2004). A proposed alternative to using cultural experts, cultural responsiveness, requires resources and time for workers to build self-awareness, for critical reflection, and to allow clients to tell their own stories so that culturally appropriate measures can be determined (Green et al., 2016). Segal (2011) suggests that building social empathy, which comes by building context through the eyes of clients, can aid in forming appropriate responses. ...
The integrated response model offers opportunities for agencies to unite to address domestic violence and its intersections with other elements of oppression including colonialism, racism, and heterosexism. This article explores the workings of a well-established integrated response in relation to minoritised populations. Thirty staff from member organisations of the integrated response participated in semi-structured interviews. Using qualitative methodology, study findings indicated that service providers were cognisant of minoritised populations and open to assisting all. However, lack of recognition of the needs of minoritised populations, and challenges in incorporating cultural knowledge with specialist domestic violence knowledge, inhibited engagement. Enhanced collaboration between agencies and self-reflexivity in a culturally responsive approach may assist in assimilating narratives of racism, colonialism, and sexuality into integrated responses’ core philosophies.
• IMPLICATIONS
• The social work profession has an important role in enhancing understanding and responses to diversity where there are domestic violence and child protection concerns.
• The social work profession's ecological approach and eclectic knowledge base positions the profession well to support inclusive multi-agency collaborations.
• The social work profession's commitment to anti-oppressive practice could promote partnership between domestic violence services and child protection services working with families experiencing violence.
In this article, I ask ‘What are the specific challenges and controversies that birth mothers of ethnic minorities (EM) experience in the safeguarding context’? The aim is to examine safeguarding practices and ascertain how power, racism and gender oppression are understood and experienced by mothers of EMs in social work. The literature highlighted complexities and ethical concerns regarding child protection services with EMs in England. Undertaking qualitative research, a case study approach was used, and purposive sampling was applied to recruit and interview six mothers of EM backgrounds. This article provides an empowering space for Miriam, an Asian mum recounting her lived experiences of statutory social work. Critical theory, critical race theory and intersectionality were the theoretical frameworks, and a framework approach was utilised for data analysis. Key findings revealed the insidious nature of racism, oppression and White dominance, constructing devastating, adversarial work practices that oppressed, excluded, and deprived Miriam. There was an urgent need for change. Drawing on my African heritage, I theorise that the Afro-centric philosophy of Sawubona could make a profound contribution to British social work. Elucidating, ‘I see the whole of you’, the Sawubona practice model illustrates social work values of equality, empathy, dignity, tolerance and respect.
The issues and problems of mandatory vaccination policy and roll out in First Nations communities are unique and do not concern the safety and effectiveness of vaccines. These issues are also independent of more specific arguments of mandatory vaccination of healthcare workers as a condition of employment. As important as these issues are, they do not consider the complex politics of ongoing settler colonialism and First Nations community relations. In this paper, we also set aside the very real problems of disinformation, hesitancy, scientific and health illiteracy, and other concerns that drive vaccine hesitancy and refusal. These affect all communities, including First Nations communities. We, instead describe the dominant arguments in favour of mandatory vaccination and critique them in terms of the disputed legitimacy of Settler-Colonial decision-making as it impacts First Nations communities. We contend cultural responsiveness and safety—not state compulsion—must remain the first principles of any engagement—including vaccination—with First Nations Peoples, families, and communities.
The vital role of parents in Indigenous children's education has long been recognised in the school system; however, there is still limited understanding of the complex challenges experienced by parents in their educational engagement. This systematic review synthesised evidence from 41 studies to provide an understanding of Indigenous parents' perceptions about their educational engagement and strategies used by schools to facilitate their engagement. By employing a qualitative thematic synthesis, we identified three main themes: (1) the self‐perceived roles of Indigenous parents; (2) factors that hinder educational engagement; and (3) strategies that can support Indigenous parents. The findings suggest that cultural issues greatly influence the way parents perceive their role and are at the root of the hindering factors and effective strategies for increasing parental engagement. Schools' personnel can create opportunities for authentic collaboration with parents by undertaking a comprehensive identification of impeding factors and employing a strength‐based framework that acknowledges the importance of integrating cultural aspects and culturally responsive approaches.
Context and implications
Rationale for this study
Indigenous parental engagement in schools has continued to be a concern. Although such engagement is widely recognised as essential, fundamental enablers of parental engagement are not thoroughly examined. This study aimed to explore how home‐school relations could be established in ways that accommodate the preferences of Indigenous parents.
Why do the new findings matter
This study provides a comprehensive analysis of how home‐school partnerships could be undertaken to produce an authentic collaboration between schools and Indigenous parents. The findings contribute to the body of knowledge about the factors hindering Indigenous parental engagement and culturally responsive strategies to enhance it.
Implications for practitioners and policy makers
With the recognition of Indigenous cultures, schools can strengthen their genuine commitments to build an authentic and inclusive collaboration with Indigenous parents by empowering parents to engage in their children‘s education, building culturally responsive relationships with parents, and supporting the whole family and students‘ development. Moreover, policy makers might comprehensively investigate any culturally inappropriate and unsafe regulations in the existing policies and consider holistic programmes that are more culturally responsive.
Indigenous West Papuan children live with the political legacy of the Indonesian colonization of their region, which shapes their beliefs and attitudes towards their identity and culture. Working with three Indigenous Lanninese children in West Papua within a qualitative case study methodology, we explored the role education can play in preserving Lanninese culture and identity by increasing students’ sense of place. The increasing use of labels of worthlessness among Indigenous West Papuans, along with feelings of being distinct from Indonesians — who contribute to the devaluation of the West Papuan identity — were unconsciously taken up by children. Initially, the stigma of having black skin and curly hair triggered the students’ feelings of racial discrepancy and worthlessness, causing Lanninese students to imitate Indonesians. However, the implementation of a place-based education curriculum titled ‘Who is Papuan’ helped them acknowledge their identity and culture. This curriculum was designed in collaboration with elders and a native teacher to utilize the funds of knowledge centred on local place characteristics and cultural values and was delivered using bilingual and culturally responsive teaching and learning approaches.
This article proposes a theoretical framework for integrating Aboriginal and Torres Strait Islander knowledges in Australian social work education as a central focus of the Getting it Right: Creating Partnerships for Change project. This article presents analysis from a literature review to suggest ways Australian schools of social work can adapt their curriculum in order to ensure that Aboriginal and Torres Strait Islander knowledges and practices occupy central and equally acknowledged positions in the teaching and learning experiences of social work students. The framework incorporates epistemological equality, Aboriginal and Torres Strait Islander-centered social work, cultural responsiveness, and indigenous pedagogy.
Reflective practice has an allure that is seductive in nature because it rings true for most people as something useful and informing. However, for reflection to genuinely be a lens into the world of practice, it is important that the nature of reflection be identified in such a way as to offer ways of questioning taken-for-granted assumptions and encouraging one to see his or her practice through others’eyes. The relationship between time, experience, and expectations of learning through reflection is an important element of reflection, and to teach about reflection requires contextual anchors to make learning episodes meaningful. This article examines the nature of reflection and suggests how it might become effective reflective practice that can be developed and enhanced through teacher preparation programs.
This book defines over 3,000 terms from the field of education to assist those charged with teaching students to become global citizens in a rapidly changing, technological society.
John W. Collins and Nancy Patricia O'Brien, coeditors of the first edition of The Greenwood Dictionary of Education published in 2003, have acknowledged and addressed these shifts. This revised second edition supplements the extensive content of the first through greater focus on subjects such as neurosciences in educational behavior, gaming strategies as a learning technique, social networking, and distance education. Terms have been revised, where necessary, to represent changes in educational practice and theory.
The Dictionary's focus is on current and evolving terminology specific to the broad field of education, although terms from closely related fields used in the context of education are also included. Encompassing the history of education as well as its future trends, the updated second edition will aid in the understanding and use of terms as they apply to contemporary educational research, practice, and theory.
A substantially reworked and updated edition of a classic text, presenting clear and concise evaluations of the pros and cons of major theories that inform social work practice, as well as comparisons between them.
In this wonderful new volume, Geneva Gay makes a convincing case for using culturally responsive teaching to improve the school performance of underachieving students of color. Key components of culturally responsive teaching discussed include teacher caring, teacher attitudes and expectations, formal and informal multicultural curriculum, culturally informed classroom discourse, and cultural congruity in teaching and learning strategies. This is an excellent resource for anyone who cares about improving and recognizing the factors that shape culturally responsive teaching and learning.
Northern Territory Queensland Victoria Tasmania Western Australia New South Wales South Australia Brisbane Knowledge is inherent in all things. The world is a library … . Chief Luther Standing Bear, Oglala Lakota (Sioux) A friend, whom I had not seen for some time, recently asked me what I had been doing over the last several months. I replied, 'I have just spent the past year in the most incredible headspace.' This elicited an excited curiosity from my friend to hear more and I began to explain. At fifty-six years of age I had made the decision to return to academic life as a student and pursue a degree in Australian Indigenous Studies. This had been suggested and encouraged by my Aboriginal sister, Jackie Huggins, and so, with her guidance I applied and was accepted to attend the University of Queensland within the Aboriginal and Torres Strait Islander Studies (ATSIS) Unit of the Arts Faculty. It was a major step for me, for although I had been presenting lectures and workshops on aspects of traditional and contemporary Native American culture in the educational and public arenas for a decade, I had not been on the student side of the lectern for 40 years. In the first few weeks of semester one the impact of my decision was almost overwhelming. I had completed secondary school in Canada, being the first person in my family to achieve that and now here I was going to university, another first in my family. What a responsibility and challenge! Everything was so different, the system and its expectations of students, the approaches to study, the need to be computer literate, even academic life itself. Could I, a man of First Nations ancestry in the autumn of his life, who had been learning and living the traditional ways and holistic values of his people, rise to the challenge of entering into a totally cerebral space of being? Well, I did. With the support of the teaching and administrative staff of the ATSIS Unit I immersed myself into the processes, adjusting my ways of learning and knowing to the ontology and paradigms of academia. (See, I am even using words that I had not used before.) The courses I had chosen were interesting, stimulating and thought-provoking. I learned things about the Australian Aboriginal and Torres Strait Island cultures and issues that I had not known. Some areas even pushed me to contradict the boundaries of accepted concepts and stereotypes of Aboriginality on many levels that could only come from my own experiences. I had risen like a trout to the stimulus of a shadfly on the surface of a rock pool, seized the offering, consumed it and was looking for more. When the semester ended with exams written and all my assignments completed, marked and returned, I discovered that I had become a student to the levels of expectation of the system. In fact, I had achieved a standard I had not even considered. I also discovered that this was just the beginning of a whole new chapter in my book of life.
Research shows culturally responsive teaching affects urban students positively. Current literature is an excellent resource for urban teacher preparation and provides definitions, models, and examples to help preservice teachers recognize the “how” and “what” of culturally responsive teaching. Missing, however, is an accessible, in-depth discussion of the “why” or theoretical components of culturally responsive teaching—a crucial part of developing culturally responsive teaching practices appropriately. This article addresses the gap by using Noddings’s care theory to frame culturally responsive teaching as question of ethics, inquiry, and caring and explores critically the theory–practice links that make this approach so effective.
Social work practice with Aboriginal people and communities is generally regarded as complex, with workers often engaging with communities that are experiencing significant disadvantage. This paper reports on a research project that interviewed Aboriginal and non Aboriginal social workers who are experienced and well-regarded by Aboriginal communities. It provides insights into what sustains these workers and how they integrate a range of knowledge, values, and skills in their work. The research findings suggest that experienced Aboriginal and non Aboriginal social workers prioritise the development of relationships with their Aboriginal clients and communities, which are characterised by reciprocity, the integration and valuing of Aboriginal and Western worldviews, and the application of microskills such as deep listening and stillness. The article concludes with the presentation of a practice framework that is applicable to Aboriginal and non Aboriginal social workers who want to work alongside Aboriginal people across a range of practice contexts.
An alternative to character education is care ethics. The ethics of care can be seen as fundamentally relational, not individual-agent-based in the way of virtue ethics, and the ethics of care is more indirect than character education. After an introductory chapter that outlines the similarities and differences between character education and care ethics, part 1 discusses moral education from the care perspective. Chapter 2 considers care and moral education. Chapter 3 examines learning to care and be cared for. Chapter 4 examines care and critical thinking. Chapter 5 explores the care tradition. Part 2 looks at the historical and philosophical issues of comparing care ethics with virtue ethics, utilitarianism, and Dewey's pragmatic consequentialism. Chapter 6 explores character education and community. Chapter 7 outlines thoughts on ethical principles underlying education. Chapter 8 contrasts caring for and caring about. Part 3 considers the practical implications of care theory. Chapter 9 offers a moral mission for schools in the 21st century. Chapter 10 examines the educating of moral people. Chapter 11 discusses conversation as moral education. Chapter 12 gives examples of the use of stories and conversation in schools. Chapter 13 looks at the past and future of care ethics. (Contains 128 references.) (RKJ)
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