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Jan 9, 2024

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of 1 11 Useful Practices and Theories in the Development of an Indigenous Self-Help Group Christina Webster School of Indigenous Relations, Laurentian University ISWK 3305EL-13: Prof. Arlene Johnson October 27, 2023

of 2 11 Social work provides a diverse and adaptive method of determining appropriate practice on an individual basis, utilizing theories that give us insight to human behaviour in relation to structural, cultural, political, social, economic, and environmental factors (Pardek, 1988; Payne, 1991). Organizing effective theoretical frameworks for the unique condition of each case and each individual requires a knowledge and understanding of the many theories that have emerged throughout the course of social works history, the connections between theories, and how they differ (Payne, 1991). The development of a self-help program within a First Nations reserve in northern Ontario requires not only a thorough understanding of theories, but also an understanding of how the functioning of interrelated ecological aspects can determine the healthy functioning of an individual, community, or system; knowledge of Indigenous values, beliefs, and practices; the historical and enduring repercussions of colonial practices and ideologies; the realities of living outside a highly developed urban centre; and a practice that centres around cultural competence and contextual awareness (Delaney, 1995). The assigned social worker is settler of European descent, currently maintaining residence in Hamilton, Ontario which is on the traditional territory of the Haudenosaunee, Erie, Huron-Wendat, Neutral, and Mississaugas (City of Hamilton, 2022). She is currently in the process of researching the Indigenous history within her own family including her great-great- great grandmother, a Mi’kmaq woman: Julia Jesso. She has always had a passion for helping, and through great family loss, she found her way to the profession of social work. Her focus on Indigenous social work stems from an understanding that her perspectives and experience as a white woman are not universal, and knowledge that would help her find balance in her own life, may not be effective for those who have experienced greater forms of oppression and

of 3 11 discrimination. She understood that an education that challenged her to think outside her own experience would only benefit the diverse clientele she would encounter throughout her practice. Ecological Aspects of Client Base An awareness of the historical trauma endured by Indigenous peoples in North America and how that trauma affected the core of family and communal functioning is a fundamental first step to understanding the ecology of clientele in this First Nations community. Colonial practices and policies had a detrimental affect on every facet of Indigenous life and looking through the optics of ecology, we can see the behaviours and struggles of youth in this community as a product of the destruction of traditional social, communal, and family dynamics that emerged. Ecology studies adaptive and transactional relationships between an organism and their environment, and for the clientele in this community, that means focusing on the interaction between First Nations youth at the levels of micro, eco, meso, and macro systems (Delaney, 1995; Miley et al, 2007; Pardek, 1988). These systems include immediate relationships such as those with family members, classmates, and neighbours, and larger structural, political, cultural, and economic systems that influence the client and their microsystem (Miley et al., 2007; Pardek, 1988). For the parents and their children in this First Nations community, their extended family, community members, coworkers, and classmates are ecological aspects within their microsystem. Local, provincial, and federal governments, educational structures, social services, and policies implemented at all levels are larger systems that function within the clients ecology that impact their functioning. The relations and transactions that occur within these various client systems is another important aspect of the interplay between a client’s ecological structures and the potential for dysfunctional systems to negatively impact other systems. Balance and

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of 4 11 equilibrium must be brought back to the interactional relationship between systems to promote cohesion and healing within a clients environment (Delaney, 1995; Pardek, 1988) The transactions that take place among environments plays a large role in shaping the development, values, conceptualization of self, behaviour, and beliefs of clients, and in turn these traits then uniquely impact and change each system they interact with (Pardek, 1988). Who are the Clients In this particular situation, the role of the social worker is to develop a self-help program for the parents and guardians of Indigenous children in the community who have developed substance use issues. Working in an Indigenous community should encourage workers to broaden their scope of practice and acknowledge the effectiveness of utilizing the resources provided within those communities. Indigenous views of helping relationships are similar to that of Western views, where individuals who do not have the means or knowledge to help themselves, seek out those who do, however, differences lie in the knowledge, values, and practices that support Indigenous over Western healing (Nabigon & Mawhiney, 2011). When working within northern Indigenous communities, social workers must understand the value Indigenous people place on balancing all aspects of the environment to achieve harmony and a healthy life (Nabigon & Mawhiney, 2001). All elements in nature are interconnected and when there is imbalance within one area, the effect is felt throughout all aspects of that environment (Nabigon & Mawhiney, 2001). Within this line of thinking, although the program being developed aims at supporting the parents of Indigenous youth, by extension (and following the teachings within Indigenous healing) the youth themselves, along with other residents of the reserve, must also collaborate with parents and social workers to influence healing and re-

of 5 11 establish balance in this community. Therefore, the immediate focal point would be the parents attending the self-help program, but the focal system would be the youth and community at large. In this way the program must adapt over time to include the community outside the parents, practices must evolve to encourage healing work being done within each member of the reserve, and continue outwards towards various environmental factors that have contributed to the breakdown of a healthy family and community system. Knowledge to be Gathered Prior to Program Development Before development of the self-help program can begin, several factors must be addressed and understood including determining the focal system (the client), determining the interactions within the client system (including social, cultural, biological, and personal memberships), factors external to the client system (ecosystems), assessing the transactional relationship between the client and ecosystem, and how client systems navigate changes through time (Miley et al., 2007). This information will help the social worker establish a higher understanding of the interactions between the focal system and elements of their internal and eternal systems that may be contributing to dysfunctional behaviour, bringing clarity to why things are and how practice can bring about positive change (Miley et al., 2007). One of the most—if not the most—effective tool in building a competent social work practice is knowledge. However, possibly even more critical than knowledge itself, is an awareness of how that knowledge came to be. Our society is built upon values, ideas, and beliefs that began in the mind of an individual or group, they were not always a reality. In the Western world, most of what we know to be true regarding social work was developed through the dominant values and beliefs of the time and do not transfer well within an Indigenous context

of 6 11 (Payne, 1991). Following this line of thinking, the first step in understanding how best to design a self-help program for parents and guardians of Indigenous youth is to understand how history has guided the construction of social work and the detrimental effects blindly following that practice can be to minority groups (Payne 1991; Wulff 2017). Secondly (using this understanding of historical implications in current context), developing an awareness of how colonialism and its enforced methods of domination and assimilation has generationally affected the functioning, social perception, and livelihood of Indigenous peoples (Cross-Hemmer, 2011). When social workers understand the historical impact colonialism holds to this day within our social, economic, and political structures, it becomes easier to see the trail of trauma and how these systems have negatively impacted the lives of Indigenous peoples. Both cultural competence and contextual awareness are pertinent to working with Indigenous peoples in northern regions (Delaney, 1995). The social worker must collect information pertaining to the function and structure of relationships, perceptions, values, traditions—essentially all aspects of life on this reserve—to develop a practice that will fit the local context and is adaptable to ever evolving biopsychosocial and cultural networks (Delaney, 1995; Miley et al., 2007). These environmental factors and their interaction with First Nations people need to be considered when working on reserves in northern Ontario to prevent social workers from implementing a standard solution to an issue that requires an adapted approach (Delaney, 1995). For example, First Nations youth in this community commute to an off-reserve high-school in the city near-by. When deciding which practices to include when developing the self-help group, it would be useful to have background information on the students experience in an off-reserve school setting. Does this school offer support for Indigenous students? Is there an

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of 7 11 active Indigenous student community? Do students have access to traditional teaching and healing methods? How often do Indigenous students face instances of oppression, racism, or segregation within the school setting if at all? Similarly, many working members on this reserve commute off-reserve for their jobs; do they struggle with similar dysfunctions within their working environment? These elements can factor in to the development of First Nations people in this case, and can negatively affect the functioning of individuals and families and the relationships between systems. Theories Useful in the Development of a Self-Help Program Working within a theoretical framework that utilizes an Indigenous, ecological, and social constructionist approach covers many of the historical, political, societal, cultural, structural, personal, and institutional elements that have contributed to the current situation plaguing the Indigenous youth and their parents in this northern First Nations community (Miley et al., 2007; Pardek, 1988). The focus in development and implementation of this self-help group would predominantly be on both an adaptive ecological and Indigenous model of social work theory as these two share similar holistic values in their views on transactional relationships among individuals and their environments. Both Indigenous and ecological theory view individuals and their environments as interconnected, existing within a cyclical and reciprocal relationship where issues arise when there is imbalance between elements (Delaney, 1995; Mawhiney & Nabigon, 2011; Pardek, 1988). Indigenous theory regards people and their environments as equal, interconnected, and as components of a bidirectional relationship in which imbalance within one element of the environment breeds imbalance within all (Nabigon & Mawhiney, 2011).

of 8 11 Part of the effectiveness of the chosen theories lies in their many similarities and complementary nature. A commonality between ecological and social constructivist theory lies in the ecological concept of transactions. This concept implies a cyclical relationship, where the individual affects the environment which in turn affects the individual—or vice versa (Pardek, 1988). In a social constructivist theory, a person's reality is constructed through social and cultural dynamics and their identities become rooted in their status between the two (Miley et al.,2007). Applying a social constructivist view to the case of First Nations youth in this northern Ontario community, societal biases and stereotypes that revolve around Indigenous peoples might play a role in how Indigenous youth see themselves, devaluing and disempowering the construction of self (Miley et al., 2007). The social perception fuelled by colonial and Western ideologies feeds into a negative image of Indigenous peoples; this in turn influences the youth’s perception of self, causing their behaviour to reinforce the negative stereotype enforced by the social environment. The environment influenced the behaviours of Indigenous youth, which in turn affected the environment—an example of the concept of transaction within an ecological context. These theories will help form a holistic practice that connects youth behaviour with deficient elements and structures within their environment, guides practice toward finding balance between the two, and considers the relevance of social dynamics and culture on the meaning Indigenous youth give to their realities (Mawhiney & Nabigon, 2011; Pardek,1988). An extensive look in to the social and cultural realities of Indigenous youth struggling with substance use and how they make sense of their identity and position in this world in relation, can help form a practice that is adaptive to an ever-changing social environment. Practice formed

of 9 11 through a social constructionist framework aims to empower and break down social stigma surrounding Indigenous identity, bringing clarity to the bias construction of social truths (Miley et al., 2007). Adopting these theories, and developing self-help practices with a focus on traditional Indigenous healing methods such as the hub and medicine wheel, can help parents understand the extensive repercussions of colonial and Western ideologies and how this experience has contributed to their own experience and the experience of their children. Additionally, how this history may present itself in their children’s experience within community, family, educational setting, and larger society and the influence it holds in their behaviour and construction of personal identity. The frameworks within the theories chosen complement one another in their similarities, and fill the gaps where the others fall short, providing a comprehensive view of human behaviour. Conclusion Social work within Indigenous populations and communities requires a comprehensive breakdown of standardized social work knowledge and practices to understand the influence Western ideologies had on social work development and to determine the effectiveness subsequent theories and methods will have on minority populations. Social workers and the methods they use must be flexible, adapting to distinct situations and individuals and ever changing social conditions if they are to be effective in bringing about positive change. It is necessary when developing a program and working with clients to have a thorough and accurate understanding of various social work theories and how the compatibility of various combinations can offer a comprehensive guide to practice (and how conflicting theories can impact more harm than good). All of these elements are required when looking to develop a self-help program in

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of 10 11 which the goal is to support parents of Indigenous youth who are struggling through substance use and facilitate healing for families and the larger community. Using a combination of Aboriginal, ecological, and social constructivist theories provides a solid foundation when working with the community on this First Nations reserve as it considers traditional values, knowledge, and methods; understands how transactional relationships between an individual and their environment can affect their development and well-being; and acknowledges that there are social and cultural aspects that contribute to an individual's perspective of self and reality.

of 11 11 References City of Hamilton. (2022). Land acknowledgement . Retrieved October 21, 2023 from https:// www.hamilton.ca/people-programs/equity-diversity-inclusion/indigenous-relations/land- acknowledgment Cross-Hemmer, A. (2011). Systems of care in tribal communities case study . Retrieved from https://nativecases.evergreen.edu/collection/a-z Delaney, R. (1995). Northern social work practice: An ecological perspective. In Delaney, R. & Brownlee, K. (Eds.) (1995). Northern Social Work Practice . Thunder Bay: Lakehead University Centre for Northern Studies. Mawhiney, A., Nabigon, H. (2011). Aboriginal theory: A Cree medicine wheel guide for healing First Nations. In F.J. Turner (Ed.) Social work treatment: Interlocking theoretical approaches (5th ed.). New York: Oxford University Press, pp. 15-29. Miley, K., O'Melia, M. & Dubois, B. (1995). The Ecosystems Perspective. In Generalist social work practice: an empowering approach . Boston: Allyn & Bacon. Pardeck, J. T. (1988). An ecological approach for social work practice. Journal of Sociology and Social Welfare , 15 (2). https://doi.org/10.15453/0191-5096.1855. Payne, M. (1991). The social construction of social work theory. In M, Payne. Modern social work theory: A critical introduction (pp. 1-38) Chicago, IL: Lyceum Books. Wulff, D. (2017). Socially Constructing Social Work. In F.J. Turner (Ed.) Social work treatment: Interlocking theoretical approaches (5th ed.). New York: Oxford University Press, pp. 15-29.

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