Settler Feminism, Race Making, and Early Social Work in Canada

Johnstone, Marjorie

doi:10.1177/0886109918762518

Cited by 20 publications

(26 citation statements)

References 21 publications

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“…Critical race feminism addresses the intersecting oppressions of gender, sexism and race many racialized women face (Johnstone, 2018). While critical race feminism has similarities and builds upon critical race theory, anti-Black racism and anti-colonialism, it is important to use this perspective especially since white women make up the majority of child protection workers and police racialized parents, typically mothers on their parenting and intimate relationships.…”

Section: Critical Race Feminismmentioning

confidence: 99%

The experiences of racialized youth transitioning out of child welfare

Haniff¹

2021

Preprint

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This Major Research Paper investigated the experiences of racialized foster youth transitioning out of the Ontario child welfare system. Utilizing theoretical frameworks of anti-Black racism, anti-colonialism and critical race feminism, this study explores how racism is imbedded in child protection work and the resilience of racialized youth in navigating the complex institutional racism and barriers. The main research question of this study are : 1) how do racialized youth describe the treatment they received in foster care as a racialized person? 2) How do racialized youth see themselves navigating society and being independent? The key findings of my study are the following: Lack of financial supports and housing, racism with child welfare, lack of supportive relationships and resilience and advocacy.

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Section: Critical Race Feminismmentioning

confidence: 99%

The experiences of racialized youth transitioning out of child welfare

Haniff¹

2021

Preprint

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“…While the Canadian prairies may not evoke the imperial imagery of British India or "the Orient" (Said, 1978), Canada was nevertheless established as a settler colonial society, and the country's colonial narratives depict similar constructions of White women and their central duty in "settling" the nation (Carter, 1997;Chilton, 2016;Johnstone, 2018;Pickles, 2002;Snell, 2018;Thobani, 2007). As in other colonies, White European women were responsible for (re)producing the White population and maintaining 'proper' European homes.…”

Section: White Supremacy and White Womenmentioning

confidence: 99%

“…The constructed threat of danger towards White women was used to rationalize violence against Indigenous peoples and police boundaries between Indigenous and White settler populations (Carter, 1997;Rutherdale & Pickles, 2014). White European women's position in colonial systems and colonial ideologies of race, gender and sexuality continue to inform the present-day constructions and positionalities of White women in western states (Boshkova, Shastina, Shatunova, 2018;Johnstone, 2018;McMahon & Kahn, 2018;McRae, 2018;San Martin & Barnoff, 2004;Ware, 2015).…”

Section: White Supremacy and White Womenmentioning

confidence: 99%

“I had Missionary Grandparents for Christ’s Sakes!”: White Women in Transracial/Cultural Families Bearing Witness to Whiteness

Allen

2019

J Ethn Cult Stud

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White women have occupied a distinct position in histories of White supremacy. With the rise of White supremacist discourses in this current epoch, I posit now is a critical time to examine how White women can bear witness to their Whiteness and to ask what role they want to play in creating a more equitable future. I take up these considerations by drawing on interview data from a qualitative study of ten White women in transracial/cultural families with Black African partners to analyze how the participants conceptualize their Whiteness and how they can make connections between their subjectivities and histories of colonialism. The women’s articulations reveal that through new relational and spatial experiences across multiple forms of difference, White women can develop a changing relationship to Whiteness and what it represents in neocolonial spaces on the African continent, the Canadian settler colonial context, and within their own familial histories and relationships. Findings suggest that for White women to witness the historical weight of their Whiteness, forming linkages between their lives and broader political, economic, and social conditions of inequity is necessary. I argue White women need to create spaces of critical engagement, such as the spaces created in the study, where they can begin to imagine themselves as different racialized subjects.

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“…As vibrant participants in the North American settler colonial project (Johnsteone, 2018), white, settler colonial feminist social work played an active role in the architecture, construction, and execution of settlement services (rooted in assimilation and hegemony), offering some of the scaffolding for contemporary social work. Valverde (2008) notes that these types of services and helping offered “settler feminists” (Henderson, 2003) some power and social capital through roles of female leadership in some spaces and through their roles and identities as rescuers and reformers, care and control.…”

Section: Social Work’s Long History With Feminismsmentioning

confidence: 99%

Feeding the Scyborgs in Social Work

Wahab

Bhuyan

Park

2018

Affilia

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ContextSocial work has experienced long-standing tensions between care and control since its inception. As shifting moral, social, political, intellectual, and market forces have historically shaped social work agendas and practices, so have feminists through politics, research, teaching, and praxis. While radical and critical social work has frequently pushed back against oppressive systems and movements, social work and feminist social work frequently find itself colluding with and/or being coopted by institutions and systems that oppress, coerce, and control certain people and communities.We need not look far for evidence of these tensions, including but not limited to social work practice and interventions steeped in carceral logics and rescue-based work poignantly evidenced by the now defunct Project Rose (Wahab & Panichelli, 2013). Gramsci (1992), pessimism of the mind, optimism of the will, captures the spirit from which we write this editorial, and we turn to paperson's (2017) A Third University Is Possible for inspiration and critical hope, as we contemplate the tensions above and the emotions they engender.

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Settler Feminism, Race Making, and Early Social Work in Canada

Cited by 20 publications

References 21 publications

The experiences of racialized youth transitioning out of child welfare

The experiences of racialized youth transitioning out of child welfare

“I had Missionary Grandparents for Christ’s Sakes!”: White Women in Transracial/Cultural Families Bearing Witness to Whiteness

Feeding the Scyborgs in Social Work

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