Mapping an Integrative Critical Race and Anti-Colonial Theoretical Framework in Social Work Practice

Abstract

The social inequities highlighted by the racial injustice protests of 2020 and the COVID-19 pandemic challenge the social work profession to respond to the past and present social consequences that disproportionately impact Black, Indigenous, and People of Color (BIPOC). We argue that social work's commitment to social justice has not taken up an explicit anti-racism mission to eradicate white supremacy, racism, and coloniality in the profession. We further argue that although social service agencies often include a commitment to cultural competence/humility, practices continue to be rooted in color-blind approaches to service and treatment. Social work's failure to address racism poses challenges for those from racialized backgrounds experiencing psychological distress due to racism and other inequities. Building upon the theoretical foundations of Critical Race Theory (CRT) and Anti-Colonialism, we provide a conceptual framework for practice and service delivery with BIPOC clients through social work praxis. This conceptual framework offers three overarching directives that include integrated critical race and anti-colonial theoretical concepts for social work practice and service delivery. We discuss the implications for application of this conceptual framework in practice and service delivery.

Wisdom from the Elders: kinship care that honors traditional Indigenous ways

“…Broadly, colonialism is the theory that one race, culture, or nation has an inherent right to claim dominion over and exploit peoples and land (Greenwood et al, 2022). Contemporary manifestations of colonialism are visible in social work wherever Eurocentric forms of knowledge and practice are centered in service delivery (Almeida et al, 2019;Elkassem, & Murray-Lichtman, 2022). While relationships between the state and Indigenous peoples have been redefined and renegotiated over time, marginalization and a focus on Eurocentric knowledge continue within child welfare structures, and as such, they essentially remain modern-day manifestations of colonialism (Kaskitémahikan [Hart], 2009;Strega & Sohki Aski Esquao [Carrière], 2015).…”

International Perspectives on Mental Health Social Work: Second Edition

“…In the conclusion of this Second Special Issue, we summarise two papers that focused on the role of mental health social work, but outside of Western paradigms. This was one of our ambitions for both Special Issues, to rebalance colonial and neo-colonial assumptions about policy, practice, and organisational delivery [ 8 ]. The first examines the case of Guyana [Contribution 6] and sets the scene for discussion of the complex nature of the mental health social worker role.…”