Although professional social work in Egypt has a 100-year history, there is a dearth of information in English about social work in Egypt and other non-Western countries. Five domains of social work in Egypt are (1) the international flow of Western social work practice into Egypt, (2) modern social work, (3) social work research and social work interventions, (4) social work education, and (5) fields of practice. These five domains that inform modern social work in Egypt were produced from international flows of Western social work practice into Egypt. It was also produced from social work research and social work intervention. Modern social work also comes from teaching bachelor of social work students professional social work courses. Social work knowledge was adapted, authenticated, and indigenized to meet local context. These five dominated themes have been detailed and explained. International flows of Western social work practice into Egypt include transmission (transplantation), authentication, and indigenization. Modern social work in Egypt includes social work practice and social welfare policy. Social work research has included explanatory, descriptive and experiment social work research studies. Social work intervention has included social work intervention of aiming at solving problems and stressors and social work intervention of aiming at applying resources for change. Fields of social work practice includes family and child Social Work and school social work. Social work education is focused only on Bachelor of Science in Social Work covering the professional social work courses group work practice, social casework practice, community organization, social welfare planning, policy and administration, fields of social work practice. A synthetic approach that knits together these five themes entail that modern social work has been produced from international flows of Western social work practice into Egyptian context. It is also produced from social work research and social work intervention. Modern social work also comes as results of teaching Bachelor Social Work (BSW) students the professional social work courses.
Kathy Absolon and Giselle Dias
A paradigm shift in Indigenous social work education centers on Indigenous knowledge. Indigenous educators are asserting the place of Indigenous knowledge, language, and culture in Indigenous social work education and have been leaders in generating significant changes over the last 40 years. Shifts have occurred over a continuum time spanning pre-contact and contact through colonization, education as a mechanism of the colonial project, movements of Indian control over Indigenous education, decolonizing education, and into the paradigm of Indigegogy. The article focuses on Indigegogy illustrating a deeper look of Indigegogy as an Indigenist paradigm. The intention of this article is to contribute to the understanding and knowledge of Indigegogy within an Indigenist paradigm with the intention of continuing the return of Indigenous social work education back to Indigenous peoples interested in learning the ways of the people, in the ways of the people.
Ann Rosegrant Alvarez
Despite many debates about the meaning and implications of multiculturalism, it remains an important concept within social work and other professional and academic disciplines. The basic idea of multiculturalism in social work education is that social work students need to learn to work effectively with people from many different cultures, and that this will have a positive impact on their social work practice and on outcomes for those with whom they work. It has been linked to issues of power, oppression, and social change. Future directions include focus on intersectionality and continued development of the implementation and implications of multiculturalism within social work education.
South America, a land of beauty, diversity, and socioeconomic disparity, is going through a profound identity search, redefining the government's role concerning the welfare of its people, and most important, reevaluating its relationship with the Global North. Within this context, social work has a strong commitment to work with the most vulnerable sectors of the population affected by structural adjustment programs.
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.