In the dominant debate, dialogue and literature, there is an assumption that Africa had no form of social work before colonisation. In this article, we deal with the historical question pertaining to the existence of social work in Africa, and deconstruct the term ‘social work’, its origin and meaning in an African context. We employ an autoethnographic approach to describe the knowledge and skills known as social work in African communities using Indigenous Knowledge. We conclude that the Western epistemological paradigm facilitated the idea that social work was non-existent in the pre-colonial era, which distorted and distracted knowledge and skills construction in post-modernism theory and practice
This integrative literature review examines the perspectives of key adults, including social workers, foster parents, and adoptive parents, on sibling relationships of children in contact with Child Protection Services (CPS). A systematic analysis of 13 peer-reviewed papers highlights the significant role sibling relationships play in the well-being, identity development, and stability of children in care. Findings reveal that positive sibling relationships, characterized by warmth, support, and closeness, are often viewed as critical in promoting children’s resilience and sense of continuity. Consequently, both social workers and foster/adoptive parents advocate for the co-placement of siblings when relationship quality is high. However, strained or negative sibling dynamics, including aggression, hostility, or instances of sibling sexual abuse (SSA), frequently lead to decisions for separate placements. Comprehensive therapeutic interventions and strict safety protocols are underscored as essential in such cases to address the emotional and relational needs of all parties involved. Despite the consensus on maintaining sibling bonds, challenges persist due to logistical, bureaucratic, and resource constraints. Social workers cite limited time, restrictive policies, and difficulties in locating suitable foster homes for sibling groups as barriers to supporting these relationships. Similarly, adoptive and foster parents report emotional exhaustion, complex family dynamics, and inadequate agency support as significant obstacles. The findings underscore the necessity of multidisciplinary collaboration, increased training for foster parents on sibling dynamics, and clearer documentation and communication between CPS, caregivers, and other stakeholders. Proactive strategies, including facilitating sibling contact and providing targeted interventions, are deemed critical to sustaining sibling relationships and enhancing child welfare outcomes.
In Ethiopia, the impact of imprisonment on motherhood remains significantly under-researched, despite motherhood being central to Ethiopian cultural identity. This study adopts a descriptive phenomenological approach to explore the lived experiences of nine formerly incarcerated Ethiopian mothers. The findings illuminate their struggles with societal stigma, poverty, and fractured family dynamics, alongside their resilience and commitment to rebuilding maternal bonds. Central to the study are the implications for social work practice. The results emphasize the urgent need for culturally sensitive, trauma-informed support programmes to assist mothers in overcoming stigma, and successfully reintegrating into their communities. Key recommendations include the development of gender-responsive, community-based initiatives to address the psychological, economic, and relational challenges these mothers encounter. Vocational training, parenting education, and advocacy against discriminatory practices are identified as critical tools for social workers to promote sustainable reintegration. The study also highlights the limited availability of non-custodial measures in Ethiopia, underscoring the detrimental effects of incarceration on maternal roles and child wellbeing. Drawing on global frameworks such as the Bangkok Rules, it advocates for non-custodial alternatives and restorative justice approaches, particularly for mothers with dependent children. This research contributes to global social work knowledge by situating the experiences of Ethiopian mothers within broader discussions on reintegration and motherhood. It underscores the importance of incorporating diverse cultural perspectives into social work practice, policy, and research, thereby advancing a more inclusive understanding of post-incarceration challenges.
Purpose: This study investigated the complexities in the school-to-work transition faced by youth with intellectual disabilities in Hong Kong. There is a lack of local research focused on such transitions for youth with intellectual disabilities. Methods: In-depth individual interviews were held with 30 participants, including youth with intellectual disabilities, their family carers and health, education and social work professionals. Data were analysed using the Framework Method. Results: Data analysis based on the ecological model revealed participants’ experiences of different challenges in different systems. Conclusion: By exploring the interplay among various interactions, this study revealed the conditions that impacted the self-determination of youth with intellectual disabilities in a Chinese context, the perspectives on work held by them, their personal aspirations and the interconnected factors within-and between systems. Recommendations for rehabilitation practice were given.
Kinship care placements are significant for meeting the need for alternative care in child welfare systems worldwide. This qualitative evidence synthesis develops a comprehensive understanding of the role of the Child Welfare Service (CWS) in kinship foster care from the perspectives of kinship caregivers. We reviewed 14 qualitative empirical studies that explore caregivers' perspectives on contact with- and support from the CWS. Our synthesis indicates that most kinship caregivers encounter challenges when interacting with CWS. Three overarching themes were identified: 1) CWS’ role when becoming a kinship carer; 2) common concerns and how these are met by CWS, and 3) expected to manage on their own, afraid to seek help. Findings show that kinship carers often feel unprepared to be caregivers. They face financial constraints, challenges related to their children's needs, and struggles with their own health, all of which can make the responsibilities of caregiving overwhelming. Additionally, many new caregivers fear reprisals from CWS if they seek help and support, so they are left to deal with difficulties on their own. The implications of these findings are discussed.
This qualitative study examines the perceptions of interprofessional collaboration among frontline workers involved in Norwegian drug courts. Using the Perception of Interprofessional Collaboration Model (PINCOM), and Goffman’s theory of front stage and backstage communication, the study explores the complexities and informal dynamics of collaboration processes. Semi-structured interviews with 16 frontline workers revealed key factors influencing collaboration, including motivation, personality style, group leadership, organizational culture, and organizational environment. Findings suggest that both formal and informal aspects of collaboration, such as physical proximity and interpersonal relationships, play significant roles in achieving successful outcomes. The study highlights the challenges of interprofessional collaboration in addressing the complex, multifaceted needs of drug court participants, and underscores the importance of continuous reflection on informal dynamics to enhance collaboration.
Welfare and social work aim for social justice and self-determination, and the work is sensitive to both its institutional context and to the worker-client relationship. In this article, we re-analyse and compare two sets of collected data (Oltedal, 2000; Olsen, 2022). The data consists of institutional talks between frontline workers and clients in a Norwegian welfare-to-work-service context; the social services (Sosialkontoret) in 1992, and an integrated labour- and welfare service (NAV) in 2015.The institutional framework of the two services shares many similarities, including the overall policy goal of securing people’s financial livelihood, as well as labour market inclusion. We investigate the following question: How is moral and control dealt with in institutional welfare conversations in Norway in both 1992 and 2015, related to clients’ financial and unemployment problems? The aim of the study is to explore changes in institutional talk by identifying and discussing contextual and relational-dependent similarities and differences. The employment control aspect is more visible in 2015 data through social workers’ emphasis on a step-by-step approach wherein measures are reframed, while social workers in 1992 are more inclined to leave it up to clients themselves to make work-life connections. While the financial control aspect is more visible in 1992 through social workers’ emphasis on the client’s moral responsibility, this is less dominant in 2015, in which social workers are acting more neutral and descriptive. The institutional discourse has changed. In 1992, the framing of the talk between frontline workers and client has a stronger moral focus than in 2015. This is due to the animator footing (Goffman, 1981), where workers bring the context and the societal perspectives regarding norms for social welfare recipients into the discussion. In 2015, the principal footing (Goffman, 1981), where the possibility for the frontline worker to voice their own judgement is more visible and the framing of the talk is more relational-dependent. Changes can also be traced back to differences in welfare policy, where the financial issue is more in focus in 1992, while welfare-to-work is more on the frontline workers agenda in 2015.
Research: Balancing the expectations of social work leadership and minor, unaccompanied refugees is a key part of the social worker’s professional practice, in the context of Norwegian residential care institutions that have trauma-informed care at the centre of their work. Although there is some understanding in international literature about the expectations of social work leadership and the expectations that unaccompanied minors have of social workers, these expectations have typically been considered in isolation. The nature of any dilemma for social workers arising from conflict between these two sets of expectations is not yet fully understood. This study aims to understand these dilemmas, and we explicitly compare the expectations of social workers held by social work leadership with those held by unaccompanied minors, finding similarities, but also disagreements, which may cause tension for social workers in their practice with the minors in the institution. Methodology: In an explorative, qualitative study, semi-structured interviews were conducted with 11 young male Afghan unaccompanied refugees and seven social work leaders in two Norwegian municipalities. A qualitative thematic analysis was followed by a two-stage cross-comparison of the expectations held by social work leaders and unaccompanied minors to identify agreements and disagreements between expectations. These expectations were interpreted through Bath's trauma-informed care pillars, a well-established theoretical model for social work practice in Norway. Findings: Both groups value empathy, respect, support, extra care, trust and a safe environment. However, different expectations about the flexibility of boundaries, and about emotional closeness, create dilemmas for social workers. By understanding the tensions highlighted in this article, leadership will be better equipped to identify and address the conflicting situations that social workers face due to mismatches between the expectations of leadership and those of young refugees. This study bridges the gap between the theoretical social work concept of trauma-informed care and real-world stakeholder expectations, thus supporting social workers’ awareness on potential dilemmas arising from differing stakeholder expectations.
This article deals with issues of work inclusion, with a particular focus on the user’s perspective on work, and the work inclusion policy in Norway. An expanded concept of work is applied, which includes all human activities that contribute social value to society, and not only paid work. However, work is typically seen as activities that are valued in society. One consequence of this is that some activities are hidden and devalued as work, although they contribute socially valuable means. This is the case for a range of activities performed by clients in the welfare state who contribute to fulfilling the objectives of welfare policy. The article argues that the user’s perspective is important to understand how work inclusion comprises several activities that can be seen as work. Based on data from 14 in-depth interviews with young adults currently outside the labour market due to health problems, the study elucidates how being ill and part of work inclusion programmes are not a passive existence, but rather demanding work. The overarching question addresses how the young adults perceive their situation. They wanted to enter working life, in line with hegemonic norms, but health challenges meant that they did not always succeed. Mental and physical health problems affected their everyday lives in many ways. Pain, anxiety and fatigue made their days variable and unpredictable, and limited their level of activity and pace, both in daily chores and due to work inclusion. The article discusses some implications for policy-making, as well as for social work in the front line of the welfare state. Key factors involve the need for time, understanding and counselling to establish tasks and a workload that are sustainable over time.
The indigenisation of social work education in Africa is a response to the limitations of Western-centric approaches to addressing complex local social issues. This paper explores the role of engaged scholarship and community social labs in indigenising social work education in Uganda. The study analyses data from four focus group discussions, and student WhatsApp conversations, to examine how these approaches facilitate meaningful community engagement and the integration of local knowledge into the social work curriculum. The results show that community social labs can help with cultural sensitivity and problem-solving that is relevant to the situation. They also demonstrate that institutional constraints and power dynamics may hinder this transition. Despite these issues, the study suggests that engaged scholarship through community social labs has significant potential to make social work education and practice in Uganda more culturally sensitive and responsive to local realities. Even with these challenges, the study suggests that engaging scholars in community social labs has a lot of potential to make social work education and practice in Uganda more sensitive to local cultures and needs.
In Uganda, the social work profession was introduced by the British colonial government, and therefore activated as a tool of colonial state control. Consequently, the profession adopted Western philosophies with a disregard for indigenous social support philosophies. It used a non-political stance to counter political dissent, resistance and activism against the colonial administration. In the decades that have followed, the profession’s invisibility in politics and activism has undermined its critical contribution to challenging injustice in social policy and society. In this article, we challenge this apolitical epistemology of social work in Uganda rooted in the profession’s colonial past, the country’s violent political history and contemporary neoliberal economic choices. We use a case analysis of the political contestations, human rights violations and human victims in the 2021 presidential elections in Uganda. We conducted a thematic analysis of data sourced from both print and electronic media, election observer reports and human rights reports. From this analysis, we argue that Uganda’s political contestations produce widespread state- and non-state-driven human rights violations. We articulate that the resultant countless human victims can no longer be ignored, and should compel social work as a profession that seeks to promote social justice into action. From a decolonial standpoint, we stress that social work’s continued inaction cannot safeguard the profession’s social justice mission amidst Uganda’s political contestations. Since the outcomes of these political contestations profoundly impact social justice, human rights and the well-being of the majority of the communities, we argue that the social work profession in Uganda must galvanise the commitment to engage in the politics of the day vigorously and publicly. We conclude by making calls for social work actions that utilise indigenous pathways in building a credible political leadership that safeguards the rights and wellness of society.
Understanding the context and complexities of humanitarian settings and the intersections between Ubuntu and social work is crucial, yet it has not received considerable attention in Africa. With the increasing number of refugees in African countries such as Uganda, it is imperative to examine how Ubuntu manifests itself in humanitarian responses, and how it shapes social work interventions in these contexts. This paper investigates the interface between Ubuntu and social work values, focusing on how this influences the reception of refugees and their interactions with authorities, service providers and host communities. It further explores how Ubuntu and social work intersect to help facilitate the social integration of refugees into host communities, particularly in protracted refugee situations. The study employs a qualitative approach, integrating a desk review of 60 scholarly publications and primary data from semi-structured interviews with refugees and key informants. Using an intersectional lens, we analyse how Ubuntu is understood and practiced, and how it mutually influences social work values in humanitarian settings. Findings reveal that Ubuntu fosters collective responsibility, shared humanity and solidarity, which aligns with social work values of empathy and mutual respect, facilitating the integration of refugees into host communities. However, certain aspects of Ubuntu, such as communal decision-making, may conflict with social work’s emphasis on individual agency and self-determination. By situating the discussion within the framework of decoloniality, the study highlights how the cultural resources embedded in Ubuntu can contribute to the indigenization and decolonization of social work practices, while critically examining aspects of Ubuntu that may conflict with social work values, such as self-determination and individual agency, emphasizing the need for cautious engagement with these tensions.
Productive ageing as a global agenda and initiative aims to improve the productivity of the older population, evidenced to be gradually increasing and living longer. Older people are a significant resource in most African communities. Understanding their productive ageing practices and experiences in their localities informs social work practitioners on how they can promote and support productivity for other older people in their respective communities. This study conducted in Iringa, Tanzania explored two questions: (i) What practices do retired primary school teachers engage in to achieve productive ageing in their local communities? (ii) In what ways can social work practitioners integrate the practices of productive ageing towards enhancing the well-being of older people in their communities? We applied a case study design that involved 14 purposively selected participants, with data gathered through interviews and thematically analysed. The findings reveal that older people actively engage in several practices and activities that nurture their productive ageing, while empowering them to be relevant and providing support within their local communities. Self-care practices revealed include proper hygiene, diet and exercise engagement. Furthermore, the types of socio-economic activities and participation that include farming, livestock keeping, self-help groups and community shared events are shaped and influenced by cultural factors, community values, individual preferences, the abilities of older people and the availability of resources at their disposal. The productive ageing practices and engagements are practical and relevant to rural contexts. Despite commonalities in some aspects of productive ageing informed by international literature, this study reveals distinct variations in activities and other dimensions of productive ageing, such as self-care. Consequently, this study highlights the necessity for upholding and encouraging local and context-based productive ageing practices that have proven to be beneficial, practical, relevant and responsive to local realities.
Preventing abuse in childhood and providing services to the victims requires a comprehensive child protection framework. Even when the government of Uganda has made deliberate efforts to facilitate protection of children, research shows that their efforts have largely been inadequate. Adopting an indigenous perspective that centers the structural inequalities that inform social relationships in families, communities and the society rather than the individual is paramount. Thus, this study examined how indigenous child protection systems can be integrated to complement formal approaches in responding to child sexual abuse. This article presents experiences of five adult women from Luuka district, Uganda who experienced rape during their childhood. Narrative inquiry was used to explore survivors’ experiences. This information was complemented by information from social workers who were purposively selected and interviewed using a semi-structured interview guide. Thematic analysis was used to analyse the findings and four major themes relating to survivors’ experiences emerged from this study. Survivors reported challenges with investigations, access to justice, lack of protective shelter and challenges in accessing medical services. In addition to formal child protection systems, survivors utilised services from indigenous child protection systems which included; Local Council 1, community volunteers, social groups and savings groups. Indigenous practices based on mutual aid and community organising addressed broader welfare needs of survivors, including enabling them to access education, linkage to services and access to shelter. The social support provided through indigenous models involved multiple social welfare functions, and addressed different child protection needs. However, poverty at the household and community level limits the scalability of such approaches. Accessing formal child protection services was found to be costly for the survivors. The Informal Child Protection System is more accessible, offers comprehensive services and demonstrates to buffer the formal systems.
People in need (PIN), such as people living with HIV/AIDS (PLHIV), are often discriminated against, isolated and disempowered. Consequently, it is not always easy for them to fight for their survival. However, the literature has shown that once empowered, PLHIV manage to cope with social problems, particularly poverty and its ramifications. This study aimed to examine and show how social work, as an empowering profession, has the potential to contribute to the mitigation of adversities, particularly poverty, that hinder the betterment of the lives of PIN. In particular, this study examined the phenomenon of social work indigenisation as a means of re-invigorating practice approaches by drawing on the case of Rwanda. This study is based on data collected in the Huye District for my PhD research project, which was completed in January 2023. The research adopted an exploratory sequential mixed-methods design, with great privilege given to the participatory action research (PAR) methodology. The research results showed that social workers are key catalysts, and are well positioned to empower PIN. For effective success, it is essential that they work with intermediary social work actors (ISWAs), and use mostly developmental approaches that should integrate indigenous practices. Ultimately, the findings of this study provide evidence that PAR is beneficial to the bridging role of ISWAs in the problem-solving process, and thus may be recommended to be adopted for adequately mitigating poverty.
Economic participation studies often emphasize challenges of accessing and engaging in formal employment after retirement. However, they tend to overlook personal factors, traditional values, and culturally specific elements in rural settings that influence participation in informal work. This study explored the factors that influence older people’s participation in handcraft activities in the Masasi District in Tanzania. It provides a deeper insight into their continued engagement, and highlights its implications for social work practice. This study explored the factors that influence the participation of older people in handcraft activities to provide a deeper insight into their continued engagement and its implications on social work practice. A phenomenology method was used, and in-depth interviews were employed to collect data from purposively sampled older people working in handcraft through the lens of decolonial theory. The analysis revealed that older people’s participation in handcraft activities was triggered by poor living conditions, the need for income to meet essential needs, a lack of formal and inadequate informal support, parenting and grand-parenting obligations, as well as the desire to maintain personal agency and avoid dependence syndrome. The findings suggest that the traditional role of extended family and community, as a pillar of care and protection of older people, should be enhanced to improve their working lives and well- being. Older people working in handcraft activities should be empowered in their socio- economic issues to improve their working and quality of life in rural communities. Collaboration between social workers and the community at the grassroots level is crucial, and social work knowledge and practice that reflect and promote indigenous knowledge and practices should be developed and adopted.
Ubuntu is an indigenous African philosophy that promotes collectivism, solidarity and mutual interdependence as being vital for the majority welfare. In this paper, it is used to discuss the findings from a qualitative study of how older people living with HIV (OPLHIV) in Korogwe, Tanzania use help groups for informal social support, to battle their daily challenges as a result of HIV and ageing in a rural context. Interviews with 13 OPLHIV showed that there are voluntarily formed groups and arranged groups. We find that voluntarily organised groups seem to build on, and benefit from Ubuntu values. The study further showed that Ubuntu values in group organisation are currently challenged by donor dependency, heterogeneity and poverty in local communities. Social work practice is recommended to acknowledge the strength of Ubuntu to support already existing initiatives in the field, but also to recognise the factors that challenge it.
Gender-Based Violence (GBV) remains a significant health and social issue in Tanzania and Africa at large. Most GBV reduction interventions often concentrate on mitigating harmful cultural practices perpetuating it, therefore failing to identify and integrate aspects of the indigenous norms perceived to be protective to women against GBV. Thus, adopting qualitative approaches and cross-sectional design, this article: (i) explores norms considered protective to women against GBV in studied communities and the attached values; (ii) identifies and presents the tensions that emerge in the application of such norms when viewed through the analytical lens of the conventional frameworks that protect human and women rights and freedom against discrimination and abuse; and (iii) highlight potentials for the integration of these norms into social work practice to promote culturally sensitive interventions. Findings indicate varied views regarding GBV prevalence and magnitude. They also confirm the presence of deep-seated beliefs among the community members regarding the existence of some cultural norms that they perceived to be protective of women from GBV. Irrespective of this reality, findings also show tensions and clashes between some aspects of norms and human rights conventional frameworks and social work ethics on diversity and inclusion. Mindful of the importance of the integration of contextually relevant and culturally appropriate knowledge into social work, the study establishes the need for social workers to adopt a culturally sensitive and reflective mindset when designing gender-based interventions by sorting out what norms can be kept and what can be discarded.
