This understanding is essential to successful social work with Pasifika families of disabled children. IMPLICATIONS: Anti-oppressive practice that addresses structural, cultural and personal oppression is critical to successful social work with Pasifika families of children with disabilities. This identification of boundary difference reflects the reciprocal nature of social work with Pasifika families (Crichton-Hill, 2018).
An anti-oppressive approach provides the framework for guiding successful social work with Pasifika families of children with disabilities.
ABSTRACT
Kiribati wellbeing
Like Māori, Pacific and Indigenous peoples perceive well-being as holistic, encompassing physical, social, spiritual and mental dimensions (King et al., 2009; Ministry of Social Development, 2015; Tiatia, 2008). A common aspect of Pacific cultures is that the individual cannot exist in isolation, but exists in relation to others. Relationships with and among others in their community or village, land, family and spiritual realm are interdependent and all important to the Pacific worldview of health and well-being (King et al., 2009; Tiatia, 2008).
While there is limited research about what wellbeing brings to I-Kiribati in Aotearoa New Zealand, research from Kiribati community representatives highlighted four main aspects. These are having a healthy environment, self-reliance skills, maintaining Kiribati customs and respect within the family and Kaainga (extended family village) (Ministry of Social Development, 2015). Research by Kuruupu (2009) also highlighted the importance of community and collective work to combat daily stressors to achieve well-being.
Their research suggested that while gifts and community/church gatherings may put a financial strain on some families, they perceive it as necessary because it is believed that their community will be the one to come to their aid when they are in need. This stems from the notion that a group of people can achieve much more in life than an individual can alone. Furthermore, both studies highlighted that community and family are important contributors to I-Kiribati's well-being as they provide the social space for the preservation of I-Kiribati's culture and traditional practices.
By adapting to the cultural norms, values and beliefs of the host country, they can gain a sense of belonging (Khawaja et al., n.d.; Ministry of Health, 2003). Furthermore, the findings of the current study suggest that service providers working with recent migrants from Kiribati should ensure that their clients are well connected to their communities as this can improve their well-being and contribute to their settlement in Aotearoa New Zealand. However, this can be made complicated if neither the service providers nor the families have connections or knowledge of the Kiribati communities around Aotearoa New Zealand.
This section explores some of the main challenges hindering I-Kiribati from accessing social services. Participants found that some knowledge of Kiribati culture and some of the challenges they face are important to understand in order to help I-Kiribati achieve well-being. Without a deep understanding of Kiribati culture and approaches, social services have minimal success in providing appropriate assistance to I-Kiribati.
Seeking help from outsiders can sometimes be difficult as it is not part of the Kiribati way or culture, which can prevent many I-Kiribati from accessing social services. Collaboration between Kiribati communities and social service providers was seen as an important and necessary step towards alleviating some of the cultural barriers and challenges faced by I-Kiribati in Aotearoa, New Zealand. However, because service providers have little knowledge of Kiribati culture, it is difficult to provide the necessary assistance to achieve I-Kiribati well-being.
Culturally relevant social work in Oceania: Refl ections and perceptions
What are some of your thoughts on the Symposium on Culturally Relevant Social Work in Oceania that took place in February 2020. It was also highlighted that unpacking concepts in the vernacular brings a deeper understanding of social work practice concepts. Social work in Oceania must also collaborate with international organization in terms of capacity building and.
Results clearly indicate that graduates were interested in pursuing further education and wanted to be part of the development of social work education and practice in Oceania. Postgraduate social work studies were seen as necessary and respondents expressed that social workers and. My view is that social work in the Pacific is not taken seriously by the public like other professions.
Respondents were asked to discuss some of the lessons from the symposium and reflections on the topic of culturally relevant social work in Oceania. These voices must be systematically heard and taken into account to ensure that social work education in the region remains relevant. Is white right?: The challenge of defining social work in Fiji [Unpublished PhD dissertation].
The Fono's “Alert Level 4” Story
When most of Aotearoa New Zealand went into lockdown, The Fono responded by introducing a mobile Covid-19 testing service and an expanded Food Bank, while maintaining medical and social services, mainly online. The Aotearoa New Zealand government's response to Covid-19 had given The Fono the opportunity to fight even harder for holistic, culturally appropriate services for Pacific people. Before the Covid-19 crisis, the Fono received donated food weekly, which was then delivered by community services staff to families in need.
In 2020, The Fono received relief funds for Pacific families adversely affected by Alert Level 4. For The Fono this was unprecedented and GPs quickly adapted to manage patient care using patient medical records and talking to patients. In addition, The Fono had considered whether an 0800 telephone number would make access easier for patients.
Pre-Covid, unknown concerns about demand and cost prevented The Fono from developing the idea further. As an organization providing essential services, The Fono proved useful to Aotearoa New Zealand during the National Emergency and Alert Level 4. Post-Covid, The Fono continues to advance the implementation of its integrated care model by building on the transformations achieved through the Covid pandemic.
Fieldwork placement refl ection from a
I believed that social work was going to be a growth sector and that social workers would be in high demand due to an increase in social problems as a direct result of the pandemic. It was a valuable opportunity to take stock of how fieldwork education is delivered and highlight the learning that will hopefully benefit future academics, students and social workers involved in Pacific social work education in Oceania. This book is the first, in its entirety, to focus on Pacific social work practice, policy and research.
It is encouraging to see how much Pacific social work has developed internationally and the growth of Pacific social work knowledge, theory and practice in Aotearoa New Zealand. Paired with skilled weavers, the editors have carefully selected Pacific knowledge and experiences that beat at the heart of Pacific social work practice. Further, Navigating Pacific Social Work Practice, Policy and Research invites those who engage with Pacific families and communities to decolonize hegemonic practices and claim our space as Pacific people.
The book is structured in five main parts: Pacific Social Work; Fields of Practice; Social Policy; Research; and Future Directions. A key theme to emerge from the book is the focus on transforming spaces in social work practice using a Pacific lens. Pacific treasures such as Pacific cultural knowledge and Pacific ways of being are woven throughout the book to highlight the values of social work practice in engaging with indigenous and culturally diverse communities across the Pacific region.
Pacifi c social work navigating practice, policy and research
As noted, the book is “attempting to promote an ongoing local, regional and international conversation about the importance of decolonizing professional practice, including social work” (p. 9). As a social work educator in the Pacific, it is reassuring to see that it recommends "appreciating the cohesion that comes from embracing cultural diversity and its differences" (p. 9). Finally, Part 5 of the book examines the future direction of Pacific-Indigenous knowledge and practice, calling, in particular, for the inclusion of Pacific-Indigenous perspectives – not only in social work practice but also in social work education.
It is emphasized that Pacific and non-Pacific social workers have the opportunity to work with each other to shape and promote Pacific social work. The authors in this book have articulated and thereby rejuvenated the importance of Pacific Indigenous knowledge for social work practice. The book was designed to help social workers gain a better insight into the Pacific worldview.
Thus, we have summarized the goal in the title of this book - Disrupting Whiteness in Social Work. The authors of this book affirm the voices of Black, Indigenous, and People of Color (BIPOC) and the vital role they have in leading the disruption of whiteness toward the transformation of social work. A significant feature of the book is the focus on knowledge as a core component of culture and a core of social work, where "the whiteness of social work is a consequence of its white knowledge" (p. 2).
Disrupting Whiteness in Social Work
The focus is not only on whiteness, but on its influence within the social work profession. The history of social work in Britain and the United States ensured that it has strong white roots that continue to this day. Confronting white colonialism also means addressing social work's professional identity and the infrastructure on which it stands.
BIPOC social workers must fight to retain or assimilate their knowledge into white social work knowledge. In this way, white social work is guilty of epistemicide, the marginalization and eradication of BIPOC knowledge. He points to the enormous gap between traditional Pacific cultures and the Western context that dominates social work.
Many social workers in Aotearoa New Zealand will be familiar with Jim Ife, a prolific Australian writer on social work. This book and Jim Ife's chapter talk mainly about the white experience and the link to white social work. Falling behind - so BIPOC social workers can become leaders in reformulating social work knowledge.
