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Preface

I am a cisgender, white Irish female, in my early-thirties. I was born in Dublin and raised between the Dublin Mountains and the Irish Sea in a close-knit, extended, working/middle class Irish family. I recognise the privileges and worldviews I hold due to this upbringing and social location. Having spent seven years in my 20s living, studying and working in Aotearoa New Zealand, my spirituality and connection to the land was enhanced there. It was through the Master of Applied Social Work programme at Massey University that I was first encouraged to reflect on the concepts of anti-racist, anti-oppressive and anti-colonial social work, and de-colonising social work. I recognise the harm caused by settler colonialism to minorities, particularly Black, Indigenous, people of colour (BIPOC). My intention for this blog post is to further my understanding of the connection between Indigenous knowledges and social work. My position with regard to this work is as an ally. Although I reference scholars and other experts in these fields, I am using my own words and lens, and do not aim to speak on behalf of, or generalise the experiences of, any Indigenous peoples. Importantly, I acknowledge that Indigenous peoples are not homogeneous and what might resonate with some, does not reflect the opinions of all. I also recognise the importance of correct language and, while my knowledge has its limits, I am on a lifelong learning journey.

I offer this blog in celebration of International on 9 August. Photo credit: Dulcey Lima on Unsplash.

Centring Indigenous knowledges

Although Indigenous peoples make up less than 6% of the world鈥檚 population and cover 24% of the land worldwide, they protect 80% of the world鈥檚 biodiversity (1). Many Indigenous peoples rely on the land for their wellbeing, personal identity, spiritual strength and ongoing survival. Many Indigenous communities have diverse generational wisdom and environmental expertise emanating from the human spirit known as Indigenous knowledges (IK) or Indigenous knowledge systems (IKS). These are developed over millennia, passed down through generations and respect the earth as a sacred living entity to be cared for and protected (2). It is this reciprocal, harmonious way of living and being that is inherently in tune with nature that also enables adaptation to changes in the climate (3).

The important role of Indigenous peoples is recognised in the and the . Worldwide, Indigenous knowledges, theories and practices are increasingly influencing the social work profession. The International Federation of Social Workers urge social workers to engage with their communities and value IK in order to enhance inclusion and sustainability, and safeguard communities (4). Social work must move toward a more holistic and ethical knowledge base than its colonial, Eurocentric, western science dominated history (5). Centring IK in social work education, practice, research and intervention will provide a more holistic approach to addressing climate change. Privileging and upholding IK and the rights of Indigenous peoples offers an opportunity to shape a more sustainable, socially just and culturally respectful world inspired and led by Indigenous expertise (6). Ecosocial work practice, as discussed in my previous blog, embraces and privileges Indigenous cultures, knowledges and practices in favour of Western ones by emphasising the 鈥渋mportance of place and alternative worldviews, celebrating diversity, and sharing knowledge related to humans鈥� interdependence and connectedness to the Earth鈥� (7).

Recommendations for a better future

Without a mutually beneficial, partnership between Indigenous peoples and non-Indigenous peoples, we cannot effectively implement climate solutions or adaptations. Barriers to the integration of IK in climate change and social work action, however, is a fear of exploitation or appropriation of their ideas, that their ideas will become Westernised and the spirit will be lost from the Indigenous teachings. To combat this, a could be utilised to ensure there is no miscommunication between groups. It is also vital to not only to learn from and work with their knowledge, but also build lasting, trusting relations with Indigenous peoples. Indigenist scholars have a very useful resource for how these strong partnerships can be made within research in order to uphold anti-colonial views (8).

Social workers must take active, intentional steps to de-colonise our own words, worldviews, research, education and practice by privileging Indigenous scholars and listening deeply and developing meaningful, lasting relationships with Indigenous peoples (8). This must begin with first addressing our role in colonialism and our social position in a complex system through critical reflexivity.

Helpful resources

My preface is inspired by of Phoebe Davis. It is important to position myself before writing on such an important topic.

Language is also important. I found by Gregory Younging at Indigenous Tourism Association of Canada particularly helpful in my journey to de-colonise my words.

Land or territory acknowledgements are also central. This interactive Indigenous by Native Land Digital, an Indigenous-led non-profit, helps people to identify the land they inhabit.

References

1. Billiot, S., Beltr谩n, R., Brown, D., Mitchell, F. M., & Fernandez, A. (2019). Indigenous perspectives for strengthening social responses to global environmental changes: A response to the social work grand challenge on environmental change. Journal of Community Practice, 27(3鈥�4), 296鈥�316.

2. Noyoo, N. (2019). Decolonising social work practice and social work education in postcolonial Africa. In T. Kleibl, R. Lutz, N. Noyoo, B. Bunk, A. Dittmann, & B. Seepamore (Eds.), The Routledge Handbook of Postcolonial Social Work (pp. 261-268). Routledge.

3. Intergovernmental Panel on Climate Change. (2022). Global Warming of 1.5掳C: IPCC Special Report on the impacts of global warming of 1.5掳C above pre-industrial levels and related global greenhouse gas emission pathways, in the context of strengthening the global response to the threat of climate change, sustainable development, and efforts to eradicate poverty. Cambridge University Press.

4. International Federation of Social Workers. (2022). The role of social workers in advancing a new eco-social world. IFSW.

5. Straka, S., Cameron, R. E., Kisch, L., & Syrette, J. (2016). Transforming social work education through sharing circles with Indigenous/non-Indigenous faculty staff. In M. A. Hart, A. D. Burton, & K. Hart (Eds.), International Indigenous voices in social work (pp. 243-259). Cambridge Scholars Publishing.

6. Hart, M. A., & Burton, A. D. (2016). International Indigenous voices in social work. Cambridge Scholars Publishing.

7. McLafferty Bell, F., Dennis, M. K., & Krings, A. (2019, p. 7). Collective survival strategies and anti-colonial practice in ecosocial work. Journal of Community Practice, 27(3鈥�4), 279鈥�295.

8. Hart, M. A., Straka, S., & Rowe, G. (2017). Working across contexts: Practical considerations of doing Indigenist/anti-colonial research. Qualitative Inquiry, 23(5), 332鈥�342.