Susan A. McCarter
Social work and criminal justice have a shared history in the United States dating back to the 19th century when their combined focus was rehabilitation. But with an increase in crime, this focus shifted to punishment and incapacitation, and a schism resulted between social work and criminal justice. Given current mass incarceration and disparities in criminal justice, social work has returned in force to this important practice. The latest Bureau of Justice Statistics research reports that 1% of all adult males living in the United States were serving a prison sentence of a year or longer (Carson & Anderson, 2016) and rates of diversion, arrest, sentencing (including the death penalty), incarceration, etc., vary considerably by race/ethnicity (Nellis, 2016). This entry explores race and ethnicity, current population demographics, and criminal justice statistics/data analysis, plus theories and social work-specific strategies to address racial and ethnic disparities in the criminal justice system.
Colita Nichols Fairfax
Afrocentric social work is a concept and praxis approach applicable in environmental and global settings where people of African descent are located. Using concept analysis as a methodology, this article explores Afrocentric social work theory and its applicability in the social sciences. Concept analysis is an examination of a thought or theory with the intent to create a more concise operational definition. Afrocentric social work not only is applicable to racial and social justice issues, it also is applicable to intellectual and philosophical discourses of social work, which has largely ignored Afrocentric social work as a viable theory and philosophical canon. The Walker and Avant method of concept analysis is employed in this article to provide a systemic discourse to define the attributes of Afrocentric social work, as well as its structural elements that scholars and practitioners utilize as a theory and praxis application.
Eden Hernandez Robles, Crissy A. Johnson, and Joel Hernandez Robles
Latino immigrant families and their students come with unique cultural and linguistic needs. Working effectively with Latino immigrants in schools is a challenge for social workers. Latino immigrant families represent a variety of racial, ethnic, historical, immigrant, gender, educational, and socioeconomic backgrounds. While scholars are able to identify aspects of culture and cultural values, their influence on education and how to integrate these values into intervention and prevention programs, or direct services, is still in need of further research. This article offers a portrait of the Latino immigrant population in the United States, discusses the definitions associated with the population, provides some considerations for social workers, and discusses interventions or preventions specific to Latino immigrant students that also include families.
Special Immigrant Juvenile Status (SIJS) is an immigration classification that provides a pathway to lawful permanent residency for non-citizen immigrant children in the United States who have experienced abuse, neglect, abandonment, or similar basis under state law; who cannot reunify with one or both parents; who are under state court jurisdiction; and for whom it is not in their best interests to be returned to their country of nationality or prior residence. Social workers have played a significant role in the development of SIJS, and they have an ongoing role in the identification and referral of potentially eligible children as well as in the refinement of SIJS policies. Social workers’ roles with SIJS represent the profession’s multifaceted capacity, including support and referral with individual children, advocacy across multiple systems, and policy practice in the creation and continued improvement of this protective status.
Vivian Jackson and Wendy Jones
The revised NASW Standards and Indicators for Cultural Competence in Social Work Practice (2015) requires social workers to “provide and advocate for effective communication with clients of all cultural groups, including people of limited English proficiency or low literacy skills, people who are blind or have low vision, people who are deaf or hard of hearing, and people with disabilities” (p. 43). This article focuses on one component of this standard—literacy, specifically health literacy. It presents a summary overview of health literacy and its implications for social work practice. It also presents the history of the concept and provides various definitions and types of health literacy as described in the literature. The authors describe the association between health literacy levels of the population, the intricacies of health systems, and their impact on health outcomes. The negative impact for marginalized populations including persons with limited English proficiency and immigrants and refugees—a major focus of the social work profession—signals the need for action at multiple levels. The authors explore a multifaceted approach to health literacy at the clinical, organizational, and policy levels with reference to the role of the social work profession.
Ronald Pitner and Izumi Sakamoto
For social workers, developing cultural competence is a necessary hallmark for interacting with our increasingly diverse and complex world. Developing cultural competence, however, requires continuously raising one’s level of critical consciousness. Critical consciousness and related concepts such as reflexivity, critical self-reflection, and critical self-awareness are widely recognized as a fundamental building block of human service practice, including social work practice. However, the dynamics involved in raising our own levels of critical consciousness are lengthy and messy because we often encounter cognitive and affective roadblocks. Thus, there is no single pedagogical strategy that could help all social work students effectively engage with this process. In this article the concept of critical consciousness postulated by Pitner and Sakamoto is applied specifically to the social work classroom setting. Their Critical Consciousness Conceptual Model (CCCM), which describes the process of developing critical consciousness by engaging one’s cognitive, affective, and behavioral domains, is presented. How this model can be incorporated as a pedagogical tool to help social work students develop and further strengthen their own levels of critical consciousness in the classroom setting is discussed, as are various pedagogical methods, including classroom debate, identity paper assignment, “creating a world map” exercise, and mindfulness-based pedagogy. Finally, implications for social work education are explored.
Wendy Haight and Priscilla Gibson
Racial disproportionality in out-of-school suspensions (suspensions) is a persistent, multi-level social justice and child well-being issue affecting not only youth, families, and schools but society as a whole. It is a complex, multiple-level social problem that will require an equally complex response. The design of effective remedies will require adequate understanding of the problem as well as the historical and sociocultural contexts in which it emerged and is perpetuated. Progressive educators have offered a number of alternatives to harsh and exclusionary discipline, but research is needed to examine their effectiveness, especially in reducing racial disproportionalities.
Manohar Pawar and Marie Weil
This article presents an integrated perspective and framework for global practice towards achieving the Global Agenda. First, it presents the origin and current understanding of the Global Agenda for social work. Second, it illustrates the utility of the term “global practice” as a progressive, comprehensive, and future-oriented term that encompasses social work and social, economic, and sustainable development at multiple levels: local, national, regional, international, multinational, and global. Third, it discusses ways of moving forward on the Global Agenda at multiple levels through an integrated perspectives framework consisting of global, ecological, human rights, and social development perspectives to guide practice. Finally, it concludes that global practice and the Global Agenda need to be translated into local level social work and development practice and local level agendas, making a case for social work and sustainable social development leadership and practice at grassroots and national levels.
Priscilla A. Day
Indigenous people across the globe are struggling for the cultural survival of their families and communities. This article provides an overview of indigenous people across the world and some of the many challenges they face to keep their cultures alive and strong. Indigenous peoples live throughout the world and share many common characteristics, which are described in detail in the article. Historical and contemporary challenges affecting cultural survival are provided, including accounts of the history of colonization and some of its lasting impacts on indigenous people and their cultures. Bolivia is highlighted as a country that has embraced the “living well” concept. The article closes by encouraging people to learn about and become allies with indigenous people because, ultimately, we are all impacted by the same threats.
Rhea Almeida, Diana Melendez, and José Miguel Paez
The process of decolonizing is a precursor to liberatory transformation and the foundation for the creation of liberation-based practices. Decolonizing strategies call for changing the lens and the language and debunking the myth of healing through diagnostic codes; and the rigid compartmentalization of mind-body of individuals, and of individuals with regard to their families, their context, and their healing spaces Decolonizing strategies encompass the multiplicity of personal and public institutional locations that frame identities within historic, colonial, economic, and political life. People in various global localities are unwittingly situated within a range of broad and nuanced descriptors, such as indigenous hosts, nationality, ethnicity, class, gender, sexual orientation, ability, or religious preference or a combination of these. These personal economic, social, and political intersections are largely unacknowledged by early-21st-century Western models of psychological practice in social work and allied disciplines. Postmodernism and poststructuralism as epistemological frameworks still reproduce a particular form of coloniality. Alternatively, liberation-based practice locates the complexities of these frameworks within a societal matrix that shapes relationships in the context of power, privilege, and oppression. Accompanied by tools for identifying and decolonizing lived experiences within culture circles, liberation-based practice builds on the foundations of critical consciousness, empowerment, and accountability.