Creating Spaces: Exploring the Role of Cultural Knowledge as a Source of Empowerment in Models of Social Welfare in Black Communities

Graham, Mekada

doi:10.1093/bjsw/32.1.35

Cited by 27 publications

(27 citation statements)

References 11 publications

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“…Māori social workers and academics have documented how Western-based practice models have disadvantaged Māori recipients of social work services (Ruwhiu, 1999;Graham, 2002;Walsh-Tapiata, 2004;Matahaere-Atariki, Bertanees & Hoffman, 2001) and challenged social workers to develop an understanding of the consequences of colonisation for Māori, using their collective knowledge and experience to develop and deliver appropriate practice models. To meet these challenges, Māori models of practice have been developed which are based on tikanga and utilise cultural concepts such as whanaungatanga, aroha, tautoko and ako.…”

Section: The Social Work Responsementioning

confidence: 99%

Spirituality and social work: Introducing a spiritual dimension into social work education and practice

Phillips

2016

ANZSWJ

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Carol Phillips has been a social worker since 1985, working AbstractAgainst a background of growing international interest in the place of spirituality in social work education and practice, this paper describes a qualitative study of the spiritual experiences of non-Māori social work students at Te Wānanga o Aotearoa, and the application of spirituality to their practice as social workers. The study found that both the programme and Wānanga environment enhanced and deepened participants' own spirituality and flowed through into their practice. Elements of the Wānanga programme which contributed to the students' spiritual development are identified, along with a discussion of the influence of the bicultural nature of the programme and take pū on their practice.

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Section: The Social Work Responsementioning

confidence: 99%

Spirituality and social work: Introducing a spiritual dimension into social work education and practice

Phillips

2016

ANZSWJ

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“…Partnerships with local community organisations, gatekeepers and representatives (such as religious leaders, elders in the community, community organisations, network forums) that are able to empower communities and provide culturally sensitive services may be best placed to support women, link minority ethnic women to mainstream services and mobilise support within communities (Graham, 2002;Izzidien, 2008;Leung & Cheung, 2008). In addition, community development approaches aimed at empowering women and children by problematising patriarchal ideologies that normalise violence and stigmatise divorce have been developed by some communitybased organisations (Abraham, 1995;Ahmad et al, 2009).…”

Section: Implications For Practicementioning

confidence: 99%

“…Organisations such as Southall Black Sisters are examples of this practice in the United Kingdom. These organisations have often been well supported and accepted by South Asian people who have otherwise remained sceptical and dissatisfied with mainstream service provision (Anitha et al, 2008;Graham, 2002;Leung & Cheung, 2008). Such approaches enable recognition of domestic violence as a social problem that cannot be solved through legal remedies (Burton, 2008;Humphreys & Thiara, 2002).…”

Section: Implications For Practicementioning

confidence: 99%

Barriers and Supports to Divorce for Victimised British-Indian Mothers and Consequences of Divorce: Narratives of British-Indian Adult Children of Divorce

Das¹

2012

Child Care in Practice

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Divorce or separation is one route towards addressing high conflict in marriages and may be a key route out of situations of significant domestic violence for women and children. However, divorce has been associated with feminisation of poverty and other negative outcomes which can be further exacerbated for victimised women. While there has been research as to what prevents women from leaving violent marriages, there is little research on what prompts women to leave and separate or divorce. This literature is particularly limited for minority ethnic women, for whom both the contexts of domestic violence and divorce may be additionally complex due to the superimposition of several oppressive structures such as race, patriarchy, gender and immigration that render them particularly vulnerable and limit their help-seeking approaches. However, victimised minority ethnic women do make strategic choices to seek help in domestic violence situations and even to divorce. This paper address this gap in literature by presenting a study that explores the narratives of British-Indian adult children who experienced and witnessed parental domestic violence and parental divorce. The paper presents the perspectives of these children to highlight the context, barriers and supports that participants believed their mothers had to address domestic violence and to divorce, the decisions their mothers made and the consequences of these decisions. The analysis suggests that barriers and supports towards help-seeking for domestic violence and to divorce and the consequences of divorce are embedded in the community contexts for Dr Chaitali Das is a lecturer in Social Work in the School of Sociology, Social Policy and Social Work, Queens University Belfast in Northern Ireland. Trained as a social worker in India, she has experience of working with vulnerable children including child labourers, street children and children in prostitution. Her interest includes working on processes of exclusion and 'minoritisation', particularly minority ethnic groups. Correspondence to:British-Indian women. The implications towards informing appropriate support to victimised and divorced women within their communities are discussed.

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“…This assumption excludes cultural knowledge produced by other cultural groups (Schiele, 2000;Walker & Wong, 2005). To tackle this problem, analysts stress the needs to recognise non-western cultures as effective producers of knowledge in their own right (Graham, 2002;Yu, 2006). The importance of this suggestion lies in its recognition of the fact that different cultural groups may have their shared cultural experience of organising welfare (Dei, 1999;Ong, 1999).…”

Section: Two Different Viewsmentioning

confidence: 99%

Ethnocentric bias in the comparative study of social welfare: the case of welfare reforms in Hong Kong

Chau

2011

Journal of Comparative Social Welfare

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By studying the debate on whether the pro-market reforms in Hong Kong are positively related to Confucianism, this paper is intended to contribute to the examination of the importance of two views on the ethnocentric bias in the comparative study of social welfare. The first view attributes the bias to the under-emphasis between the western and non-western governments in organising social welfare. The second view attributes the bias to the over-emphasis on the similarities between the western and nonwestern governments in organising social welfare. Based on the study of Hong Kong as a case, this paper argues that both views enhance our understanding of how non-western governments organise social welfare in response to their cultural heritage and the ideas upheld by some western governments.

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Creating Spaces: Exploring the Role of Cultural Knowledge as a Source of Empowerment in Models of Social Welfare in Black Communities

Cited by 27 publications

References 11 publications

Spirituality and social work: Introducing a spiritual dimension into social work education and practice

Spirituality and social work: Introducing a spiritual dimension into social work education and practice

Barriers and Supports to Divorce for Victimised British-Indian Mothers and Consequences of Divorce: Narratives of British-Indian Adult Children of Divorce

Ethnocentric bias in the comparative study of social welfare: the case of welfare reforms in Hong Kong

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