Leading Across Cultures

with an Aboriginal Focus

Barb Reaney
Jennifer Ellis
JJ Mackwood
Matt Wengrowich
SOWK 697

TOWARDS AN ABORIGINAL MODEL OF

SOCIAL WORK PRACTICE: CULTURAL
KNOWLEDGE AND TRADITIONAL PRACTICES
The Canadian Social Work Review identifies four key
principals to developing an aboriginal model of social work
practice:
1)recognition of a distinct Aboriginal world view,
2) the development of Aboriginal consciousness about the
impact of colonialism,
3) cultural knowledge and traditions as an active
component of retaining Aboriginal identity and collective
consciousness,
4)and empowerment as a method of practice.

We must learn from Aboriginal

leaders!

(Morrissette, McKenzie, & Morrissette, 1993, p. 91-92)

STORIES FROM THE CIRCLE:

LEADERSHIP LESSONS LEARNED FROM
ABORIGINAL LEADERS
(as cited in Dufault, 2003, p. 78):

The chasm between non-Native and

Native world views can be made
smaller
through
increased
awareness...both worldviews seek a
balance of mind, body and spirit;
but
from
different
angles.
Mainstream culture seeks to control
the Spirit to produce goodness,
whereas Aboriginal culture seeks to
liberate its goodness.

What is Aboriginal Leadership?

Aboriginal leadership is about
meeting the needs of the entire
community and about
connecting community to the
past. It is also about leading a
life filled with purpose; what one
leaders refers to as
bmadzowin - living a good life.
Moreover, its learning about
your clan, learning about your
responsibilities in the
community. (Julien, Wright,
Zinni, 2009 p. 9)

How Aboriginal Leadership differs from

MainstreamMainstream
Leadership
Aboriginal
Chief

Leader

long term perspective

best interest of community
leadership resides in all people
non-hierarchical - all are
connected - all equal and all
voices important
circle - holistic perspective
(medicine wheel)
spirituality is fundamental guides leadership actions
stores/Imagery - share vision,
offer insights, teach lessons
and create consensus - central
to leaders community style

short term perspective

best interest of shareholder
focus on process; motivated by
outcomes
based on hierarchical
relationships and exclusionary
behavior
non-holistic approach - Belief,
for some, can be that there are
no responsibilities outside of
work
sacrifice, compromise

Leadership does not reside with one person, in one title, or one
location - but rather, it lies within all.
(Julien, Wright, Zinni, 2009 p. 10)

CAREER PROGRESSION
FACTORS OF ABORIGINAL
EXECUTIVES IN THE CANADA
FEDERAL PUBLIC SERVICES

(as cited in Tupahache, 1986, p. 48):

Aboriginal leaders are expected to

serveFactors
as examples, to seek not
Career Progression
personal power or status but the
common good, and to reach
Values and norms - can create
decisions by consensus.
conflicts for Aboriginal
individuals working in
organizations where Western
value and norms dominate.
Assertiveness - (cited by
Tupahache, 1986, p. 48)
aggressive assertion of
leadership is not accepted
within many Indian Tribes
(Dwyer, 2003, p. 5)
Background - experience,
education, qualifications

REMOVING
BARRIERS TO
ABORIGINAL
LEADERSHIP ~
BECOMING A
LEADER BEGINS
WITH EDUCATION

SOCIAL WORK
EDUCATION
Historically, education for

Aboriginal students has

involved the deliberate deemphasis of indigenous
culture (Weaver, 2000, p. 417)

Education has been used

as a tool of cultural
destruction(p. 417)

SOCIAL WORK EDUCATION

FROM THE PERSPECTIVE OF
ABORIGINAL STUDENTS

Students who
continue their
education
eventually
conform to
Eurocentric
professional
standards since
the alternative is
professional

Experienced attempts to change

students' ways of interacting in the
belief that professional practices
grounded in Anglo cultural norms are
superior.

Holistic community vs hierarchical

bureaucratic educational system

Need to compromise cultural identity
to succeed in school
Conflict between social work
theories/models and cultural values
impacted GPA
Social work seen as paternalistic

SOCIAL WORK EDUCATION FROM THE

PERSPECTIVE OF ABORIGINAL
STUDENTS
Isolation
Culture shock
High rates of early dropout
Far from home
Commuting to school inability to
participate in social activities
Discrimination and Stereotypes
Attitudes of classmates and faculty
Apathy
Assumptions about entry criteria for
aboriginal students
Students of combined heritage viewed as
not native enough

SOCIAL WORK EDUCATION FROM THE

PERSPECTIVE OF ABORIGINAL
STUDENTS
Lack of attention to cultural issues
Aboriginal students are expected to be spokespersons on
cultural issues, while white students rarely share their
cultural experiences
Communicates that these issues are not as important as
others
Leads students to devalue their heritage
Social work students who lack education regarding
diversity and oppression may become social work
graduates who lack self-awareness required to practice
Cultural knowledge was gained through:
Self-initiated study, participation in conferences
Contact with indigenous peers, elders, family, colleagues
Field practicum, work, volunteer opportunities

SOCIAL WORK EDUCATION

FROM THE PERSPECTIVE OF
ABORIGINAL STUDENTS
The road to improvement:
Recognize learning styles and communication patterns of

Aboriginal students
Use teaching methods compatible with Aboriginal culture
Identify where social supports are lacking and seek to

improve
Try not to automatically impose dominant belief system

without evaluating the merits of different ways of doing

things
Increase the amount of cultural diversity content

integrated into all social work classes

LEADERSHIP: ABORIGINAL
PERSPECTIVES AND CHALLENGES

Perspectives and Challenges

Aboriginal leaders are expected to preserve traditional values while
adapting to the Canadian economic and social reality. (Loizides &
Perspectives Wuttunee, 2003, p. 2) Challenges
requires confidence in ones
abilities, values and culture
relies on his or her reputation
and status
relies on supportive
relationships
needs to set an example and
be a good role model
Aboriginal leadership qualities:
balance and harmony
leadership through service
principles
vision
emphasis on learning
persistence in promoting
community interests

complete fewer years of school

face higher unemployment
experience more social
problems than the Canadian
average

THE FUNDAMENTAL PRIORITY FOR ABORIGINAL LEADERS IS TO

INSPIRE THEIR PEOPLE TO MAKE THE MOST OF THE BENEFITS
OFFERED BY BOTH WORLDS - ABORIGINAL AND CANADIAN.
(LOIZIDES & WUTTUNEE, 2003)

CHALLENGES FACED BY FEMALE

ABORIGINAL LEADERS IN HUMAN
SERVICES
The interplay between oppression of Aboriginal women

due to issues of not only culture, but also gender is

significant in human services organizations. Social work
is not only a female dominated profession, but is also
heavily influenced by the needs of Aboriginal clients.

BARRIERS EXPERIENCED BY
FEMALE ABORIGINAL
LEADERS:
Racial discrimination
Within larger society and within the tribe
Not fitting in anywhere
Too white or too Westernized if successful as leaders
Yet, still Aboriginal and not accepted in white society
Unable to be successful without adopting values and
practices of dominant culture
Need to Walk in Both Worlds:
comfort with functioning in both world and being able to
integrate aspects of both cultures, taking strengths from
both, in order to be successful as a leader.
On the other hand, it is not possible to be both at once; it
is necessary to utilize aspects of each culture in parallel

BARRIERS EXPERIENCED BY
FEMALE ABORIGINAL
LEADERS:
Gender discrimination
within agency, society, and Aboriginal community
Traditionally, Aboriginal culture recognizes the power of
women in the family
Power has eroded as a result of colonialism

Need to fight to prove oneself within the agency

Pressure to represent the whole tribe, take role more

seriously than non-aboriginal leaders

Management is a gendered construct, reflecting the

patriarchal system of values, and bounded by concepts such
as autocratic, and democratic or controlling and
collaborative(Sloan & Krone, 2000, as cited by Taylor & Strauss, 2006, p. 143)

THE INTERSECTION OF TRAUMA, RACISM

AND CULTURAL COMPETENCE IN EFFECTIVE
WORK WITH ABORIGINAL PEOPLE
Waiting for Trust

LIMITATIONS OF CULTURAL
COMPETENCE
1) It does not address the
ongoing trauma legacies from
invasion
2) It does not take account of
the ongoing experiences of
racism being experienced by
Aboriginal people

IMPACTS NOT ADDRESSED BY

CULTURAL COMPETENCE
1) Isolation of communities
2) Protective responses to community members
3) Underuse of mainstream services

PRACTICE LEVEL
IMPLICATIONS AND STEPS
Become informed about the full history of Aboriginal people
Take a stance
Reach out

CRITICALITY IN PRACTICE
The Cyclical Development Process of Social Justice Allies

at Work

HUMAN RESOURCES AS A
MECHANISM FOR SHIFTING
FROM
POWER OVER TO POWER
WITH

MODELS OF SUPERVISION: PROVIDING EFFECTIVE

SUPPORT TO ABORIGINAL STAFF.
(SCERRA, 2012)

As a non-aboriginal leader, the term supervision in relation to aboriginal

staff is problematic and may reinforce colonial compliance in the work

place Reframing supervision as supporting development instead of
compliance is important. (p. 78)
Peer supervision and the use of stories may allow for aboriginal staff to

share their knowledge with coworkers. (p. 80-81)

Overall there needs to be development of cultural competency, creation

of reflective space that is relevant and meaningful, and supporting all

staff to build culturally inclusive supervision environments. (p. 84)
Occasionally, external supervision may be helpful if internal knowledge

isnt available. (p. 83)

SUPPORT VS. SOLIDARITY: WHITE

INVOLVEMENT IN THE ABORIGINAL MOVEMENT
(PETRAY, 2010)

IF YOU HAVE COME TO HELP ME, YOU ARE WASTING YOUR TIME. BUT IF YOU HAVE
COME BECAUSE YOUR LIBERATION IS BOUND UP WITH MINE, THEN LET US WORK
TOGETHER.
LILLA WATSON
(AS CITED IN PETRAY, 2010, P. 71)

THE IMPORTANCE OF SOCIAL

JUSTICE ALLIES IN A
WORKPLACE
They create and sustain acceptance and growth among
colleagues
They increase understanding of the issues facing those who
experience oppression and encourage everyday activism
among allies
They help create new perspectives

GOALS TO RESPECT CHANGE

CREATION WITHIN AN
ORGANIZATION
1)Foster positive

social justice
attitudes
2)Decipher

appropriate action
steps

ACCOMPLICES NOT ALLIES

An Indigenous Perspective & Provocation

TYPES OF
HARMFUL/UNHELPFUL ALLIES
Salvation aka Missionary Work & Self
Therapy
Exploitation & Co-optation
Self proclaiming/confessional Allies
Parachuters
Academics & Intellectuals
Gatekeepers
Navigators & Floaters
Acts of Resignation

ACCOMPLICE

Ac.com.plice
Noun: accomplice; plural noun:
accomplices
1. a person who helps another commit a
crime

ACCOMPLICES RECOGNIZE...
1) No matter how liberated you are, if you are still occupying
Indigenous lands you are still a colonizer
2) The work of an accomplice in anti-colonial struggle is to
attack colonial structures and idea
3) Articulate your relationship to Indigenous Peoples whose
lands you are occupying
4) Establish lines of communication: try to do more listening
than speaking
5) Do not assume all Indigenous people have the same
political beliefs
6) Do not hand hold and do not assume it is the responsibility
of Indigenous people to hold your hand in the process of
becoming an accomplice
7) Listen with respect for the range of cultural practices and
dynamics that exist within various Indigenous communities
8) Accomplices arent motivated by personal guilt or shame
9) Accomplices are realized through mutual consent and build
trust.
10)Dont wait around for anyone to proclaim you to be an

REFERENCES
Accomplices not Allies: An Indigenous Perspective & Provocation (2014), Indigenous Action Media, Retrieved from
http://www.indigenousaction.org/wp-content/uploads/Accomplices-Not-Allies-print.pdf

Barkdull, C. (2009). Exploring intersections of identity with native american women leaders. AFFILIA: Journal of Women and Social
Work, 24(2), 120-136.

Collins, J.C. & Chlup, D.T. (2014). Criticality in Practice: The Cyclical Development Process of Social Justice Allies at Work. Advances
in
Developing Human Resources, 16(4), 481-498.

Dwyer, R. (2003). Career progression factors of Aboriginal executives in the Canada federal public service. The Journal of
Management Development. 22(9/10), 881.

Herring, S., Spangaro, J., Lauw, M. & Mcnamara, L. (2013). The Intersection of Trauma, Racism, and Cultural Competence in Effective
Work with
Aboriginal People: Waiting for Trust. Australian Social Work, 66(1), 104-117.

Julien, M., Wright, B., Zinni., D. (2009). Stories from the circle: Leadership lessons learned from aboriginal leaders. The Leadership
Quarterly,
21(1), 114-126.

Loizides, S. & Wuttunee, W. (2003). Leadership Aboriginal Perspectives and Challenges. New York: The Conference Board of Canada.

Morrissette, V., McKenzie, B., & Morrissette, L. (1993). Towards an Aboriginal Model of Social Work Practice: Cutlrural Knowledge and
Traditional Practices. Canadian Social Work Review, 10(1), 91-108.

Petray, T.L. (2010). Support vs. Solidarity: White Involvement in the Aboriginal Movement. Social Alternatives, 29(3), 69-72.

Scerra, N. (2012). Models of Supervision: Providing Effective Support to Aboriginal Staff. Australian Aboriginal Studies, 2012(1), 7785.

Taylor, M. J., & Strauss, K. (2006). Native american women who lead human service organizations. Journal of Ethnic & Cultural
Diversity in Social
Work, 15(1), 123-146.

Weaver, H. N. (2000). Culture and professional education: The experiences of native american social workers. Journal of Social Work
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