Coloniality and Intersectionality in Social Work Education and Practice

Intersectional Social Work Practice: A Critical Interpretive Synthesis of Peer-Reviewed Recommendations

“…Self-awareness from an intersectional perspective was discussed also in terms of understanding one’s social positionality, multiple social identities, challenging how one has been socialized into those identities, and exploring one’s social-political commitments (Almeida et al, 2019; Matsuzaka & Koch, 2019; Ono, 2013; Suarez et al, 2008). Matsuzaka and Koch (2019) call on practitioners to build self-awareness of one’s own positionality and use “cultural consciousness” in practice:[.…”

“…Mattsson (2014) also specifically talks about the utility of deconstructing critical incidents by reflecting on how injustices and oppressions are reinforced and power structures operate within practice relationships to promote more intersectional and just practice. Almeida et al (2019) challenge the power embedded in professional discourse and calls instead for engagement with popular culture as a way to equalize power and build critical consciousness as they write,Using the perspective of intersectionality, critical consciousness can be achieved via collective use of critical language, social media, dialogue, inquiry, and reflection, and most importantly, when dialogue and inquiry occur through popular culture rather than the discourses of expert knowledge and delivery power is shared between educators and students and between students or practitioners and their clients. (p. 161)…”

“…Specific examples included the reconstruction of identity narratives and the creation of accountability circles (Suarez et al, 2008). The second main area of intersectional social work practice recommendations at the micro level was to tailor or individualize interventions and assessments based on an understanding of multiple social identities and group membership (Almeida et al, 2019; Anyikwa, 2015; Cage et al, 2018; Robinson et al, 2016). The third area of recommendations concerned participatory education with clients, specifically reflecting on client’s experience and developing a sociopolitical analysis or interpretation of those experiences as part of a process of conscientization or consciousness raising (Ono, 2013; Suarez et al, 2008).…”

Re-Signifying Teacher Epistemologies Through Lesson Planning: A Study on Language Student Teachers

“…However, this is the opportunity to delve more into the conversation proposed by Almeida et al (2019) who claim that "gathering knowledge about the lived experiences of those who reside at the intersection of the colonial wound, requires a deep understanding of the powerful structures that create such relegation to form pathways for emancipation and liberation" (p. 149). This indeed could be the route to the task of decolonizing the sphere of education (Cortina et al, 2019).…”

A Treaty-based framework for mainstream social work education in Aotearoa New Zealand: Educators talk about their practice

“…Integrating Māori approaches and Western bodies of knowledge was also seen as a way to learn Māori knowledge while, at the same time, helping to meet the social work professional obligation of Tiritibased practice aligned with the ANZASW Code of Ethics (2019) Some staff were using theories of intersectionality, which interrogates how multiple oppressions interact and accumulate harm for those with related multiple identities, alongside the relevant dimensions of privilege (Almeida, Werkmeister Rozas, Cross-Denny, Lee, & Yamada, 2019). This was seen as a means through which this blending of knowledges could occur: I would say that certainly the dynamic in this country is far dominated by culture, and I think that the feminism and the class issues are embedded within [this] ...…”