Please read the assignment material and requirements before doing the assignment. Remember, I still have up to 2 years to complete the program. Furthermore, this is a master-level assignment.ISW stands for international social workMSW stands for medical social work
Remember, each reference must have a separate permalink.Also, each assignment must be cited on a separate page.
Module 5: Introduction Video in writing Module 5, social work around the world and values/ethics for international action. There are commonalities in social work programs around the world that contribute to a framework for ISW. This allows for knowing that a single commonality can be applied to different levels of practice. The elements of the core values of social work are also important to consider when practicing in the international settings and arenas, as well as the theoretical underpinning for social work. There's a focus this week on universalist and relativist values as they apply to culture and indigenous knowledge, and how their considerations in the dynamics of power, oppression and justice. Values can be applied to international issues that affect persons around the world. The materials this week show that there are commonalities in social work practice around the world, and how values and global ethics are important considerations in order to be culturally sensitive and knowledgeable, that is indigenous to particular areas. Module Outcomes and Objectives 1. Module Outcome: Acquire an analytic frame of reference for analyzing central problems addressed by cross-cultural and global practice at the micro, mezzo, and macro levels as a base for international social work practice (ISW). Conceptualize dynamics of power, oppression, and justice in the context of the relationship between the social worker and clients in international settings. 1. Module Objectives: 1. Identify 4 commonalities in social work programs around the world as means to acquire a frame of reference for analyzing and addressing central problems in ISW. 2. Explain the meaning of one commonality in programs around the world as a specific means to acquire a frame of reference for analyzing and addressing problems at all levels of ISW. 3. Describe the theoretical underpinning of social work in social work programs around the world as a means to acquire a frame of reference for analyzing and addressing problems at all levels of ISW. 4. Define universalist and relativist values to conceptualize the dynamics of power, oppression, and justice in relationships between social worker and client in international settings. 5. Explain how culture and indigenous knowledge are both important value considerations in conceptualizing the dynamics of power, oppression, and justice in relationships between social worker and client in international settings. 6. Distinguish the elements of core social work values in order to conceptualize the dynamics of power, oppression, and justice in relationships between social worker and client in international settings. 7. Discuss the 3 principles of global ethics to conceptualize dynamics of power, oppression, and justice as they relate to Monsanto in the context of the relationship between the social worker and clients in international settings. Reading Please open Youtube Healy, L. M. (2008). International social work: Professional action in an interdependent world. (2nd ed.). Oxford University Press. · Chapter 8: Social work around the world. pp 201-235. · Chapter 9: Values and ethics for international professional action. pp.239-285. Bar-on, A. (2015). Indigenous knowledge: Ends and means. International Social Work, 58(6), pp. 780-789. Shajahan, P., & Sharma, P. (2018). Environmental justice: A call to action for social workers. International Social Work, 61(4), pp. 476-480. Greens EFA. (2018, April 13). Monsanto's Toxic Tricks [Video]. YouTube.https://www.youtube.com/watch?v=9-R2jPnbTt8 (Links to an external site.) Module 5: Traditional and Indigenous Knowledge Table of Contents Introduction In the context of cultural relativism, this lesson will first explain the need for exploring the archives that contain traditional and indigenous knowledge. In addition, the lesson is intended to provide students with examples of traditional and indigenous knowledge among various tribes across the world. A third intent is to connect the importance of the examples to the need for understanding cultural relativism. And last, the connection between cultural relativism, international social work, and cultural humility will be established. The Need to Explore Traditional and Indigenous Knowledge There is a need to explore the traditional and indigenous in the archives of tribes in the United States, as well as countries of the world. Christen (2015) noted that much of this information was collected as a means of eliminating aspects of tribal cultures, even though in some cases the information taken was meant only for tribal members to see. For those who come in contact with indigenous tribal members across the world, this information is helpful for individuals in helping positions to be culturally sensitive. Equally important, much information relates to practices that may have utility in contemporary society, i.e. for enhancing health and wellness. There is interest in digitizing and managing archival tribal information so that indigenous tribal members can access the material, and in some cases, retake it. One problem is determining who has intellectual property - the individual or the collective. By and large, intellectual property rights are associated with individuals. Likewise, copyright law is also an issue in making archival information available, especially for tribes from whom the information was taken. Christen (2015) addressed these issues through the Traditional Knowledge (TK) licensing and labeling project. The focus in this project is on digitizing traditional and indigenous information in order to provide indigenous populations with more access and allow them to claim their cultural knowledge. West Bengal in India Mondal, Chowdhury, Basu, and Chowdhury (2017) discuss the importance in "patali" or "sugar cake" in West Bengal, India. Patali is derived from the sap of a particular type of palm grown in the area, which is collected between February and June. The collection of the sap via using a knife to make an incision in the palm takes skill in order to obtain the sweetest sap. The sap is then sold as a drink or made into sugar or "patali." The "patali" is then sold across India and in other countries for use in several popular dishes, including Naru, Moaa, Sandesh, and Rasgolla. In the 24 Paraganus district of West Bengal, the people are primarily agricultural and quite poor. Historically, they have depended on the sale of patali for their livelihood, but the problem now is that with urbanization the sap collectors and sugar cake makers are disappearing to take other positions. Mondal et al. (2017) noted that in the absence of encouraging the collectors and cake makers who have the unique skills to collect the sweetest sap and make the patali, respectively, this traditional knowledge will disappear. As a result, the foods that rely on patali will necessarily be prepared without a key ingredient. If one were to be culturally sensitive to the farmers in this West Bengal district, one must understand the importance they place on patali and sugar cake making as a source income and pride. Australia Even though seaweed has an appeal for many across the world, much traditional and indigenous knowledge about its use is missing. With respect to missing knowledge, Australia has a history of marginalizing and discriminating against indigenous people (Lewis, 1989; Hunter 2007, cited in Thurstan, Brittain, Jones, Cameron, Dearnley, & Bellgrove, 2018). As Christen (2015) also noted, taking indigenous and traditional knowledge has often been used as means of forcing minority populations, especially tribes, to assimilate and become more like the majority population and/or a means of the majority population to gain control over minority/tribal populations. In this context and despite the availability of seaweed that is cultured commercially in other countries, such as United States and Canada, the demand for seaweed suggests the need for capturing seaweed in additional areas of world. Unfortunately, the commercially cultured seaweed available do not occur naturally in Australia, which suggests the need for making Australian seaweed marketable in order to meet demand. In this case, the "Australian Saltwater peoples" in the coastal areas are the knowledge keepers regarding a wide variety of species, specifically keepers of knowledge about seaweed. In examining archival traditional knowledge, Thurstan et al. (2017) found that Australian aboriginals used seaweed in a variety of ways, including for celebrations, medicinal needs, clothing, diet, bait for fishing, and shelter/domestic use. Although the archival data related to seaweed use among the Australian saltwater peoples is limited, the findings of the researchers imply that there may be potential for eliciting more information about how Australian indigenous people used seaweed. In working with the aboriginals, there may be chances for the unique "flora" of Australia seaweed to be commercialized, which might benefit the Australian aboriginals economically in the coastal areas. Nigeria Odunlade and Okiki (2018) examined how traditional and indigenous knowledge about the use of herbal medicine is transferred from one generation to another. Although in many cases, the transmission of indigenous and traditional knowledge is secretive and mysterious, the researchers found that in Nigeria the thrust is in treating symptoms that result in healing. As such, there is no particular secret to the transmission of indigenous knowledge; rather, it is simply pragmatic - if it works, then it is useful. Nonetheless, the researchers found that the Nigerian government has taken steps to identify and document indigenous knowledge, and in this regard, these researchers recommend that other researchers become involved in research that examines how traditional and indigenous knowledge is actually transmitted. Cultural Relativism: The Connection to Traditional and Indigenous Knowledge The term cultural relativism is not in the Merriam Webster dictionary. However, one definition of cultural relativism is that it reflects the cultural norms and values that give meaning to members of that culture within a specific social context (www.dictionary.com). If one works in the international and/or transnational arenas, s/he will need to understand the meaning of cultural relativism in order to engage meaningfully with members who share particular norms and values. Image Description Cultural Relativism, International Social Work, and Cultural Humility It is well documented in the social work literature that there is a need to understand cultural relativism in social work practice. In understanding cultural relativism completely, however, it is important to access whenever and however possible the traditional and indigenous knowledge that is often not apparent. In this context, a social worker who practices in the international and transnational arena must over time consider how to best access information that allows him/her to be more culturally aware and sensitive, as well as to acquire cultural humility. References Christen, K. (2015). Tribal archives, traditional knowledge, and local contexts: Why the "s" matters. Journal of Western Archives, 6(1), 1-19. Foronda, C., Baptiste, D., Reinholdt, M., & Ousman, K. (2016). Cultural humility: A concept analysis. Journal of Transcultural Nursing, 27(3), 210-217. Mondal, S., Chowdhury, A., Basu, S., & Chowdhury, M. (2017). Indigenous method of "Sugar Cake" (Patali) production from borassus flabellifer L in West Bengal, India. Plant Archives, 17(1), 445-448. Thurstan, R., Brittain, Z., Jones, D., Cameron, E., Dearnaley, J