Breaking the Colonial Role: Changing Social Work Practice in Nunavut

AbstractThe 'white man's burden' has modern, post-World War II history among Inuit. Colonial practices in the Canadian Arctic are accompanied by the post-war development of the Canadian liberal welfare state. While this period marks the end of long period of neglect, it is characterized by increasing intervention in Inuit lives and cultural practices. Research with Nunavut social workers reveals that many regard their role as an educator in how to raise and 'manage' children, despite having little knowledge of Inuit culture. Embedded within social work, the fusion of professionalism and managerialism have limited holistic involvement of social workers in Inuit communities and instead lead to greater reliance on competency based approaches. Such approaches have served to foster colonial relations and maintain the status quo. The social work role in Nunavut and perceptions of 'expertise' have implications for social work education, training, and social policy development.ResumeLe fardeau de l'homme blanc, parmi les Inuits, est une realite qui dure longtemps apres la deuxieme guerre mondiale. L'Etat-providence canadien, et sa croissance apres la guerre, s'accompagna de pratiques coloniales dans l'arctique canadien. S'il s'agit de la fin d'une longue negligence, il s'agit aussi d'une intrusion croissante dans les vies et pratiques culturelles des Inuits. Des recherches aupres d'intervenants au Nunavut montrent qu'aux yeux de plusieurs leur tâche est d'enseigner comment elever et gerer des enfants, malgre leur faible connaissance de la culture inuit. Cette fusion, au sein du travail social, de la competence et de la gestion aboutit un engagement limite aupres des communautes locales: on privilegie les approches centrees sur la competence. De telles approches ont eu pour but de cultiver des relations coloniales et maintenir le statu quo. Le role de travailleur social au Nunavut et les perceptions de ce qu'est un expert ont des consequences sur l'enseignement du travail social, la formation en travail social, et la mise en oeuvre de politiques sociales.IntroductionIn Iqaluit, Nunavut in late January 1993, Elisapee Eegeesiak killed her adopted infant daughter. This followed attempts to herself. Although she also advised nurses she was going to kill the baby, social workers who apprehended and returned the child to her only hours before, came under fire for not knowing about her mental health history. Eegeesiak had, only few days before, exhibited behaviour of concern in her home community of Kinngait (Cape Dorset). A nurse had asked the RCMP to detain her under the Mental Health Act if she did not voluntarily go to the Baffin Regional Hospital in Iqaluit for treatment. Eegeesiak did travel to Iqaluit, but not to seek help. She went to visit her family and while visiting, killed the infant.At an inquest into the child's death, the social worker/nurse in charge in Kinngait was asked why he had not phoned Iqaluit or her family in Iqaluit to make them aware of the situation. He responded that it was 'judgment call'. Phoning Iqaluit, not knowing where she was staying, would be violation of her privacy (van Rassel,1995). Ten years later in October 2011, the National Aboriginal Health Organization released report titled Inuit Child Welfare and Family Support, referring to a number of holes in the most notably, a gap between Inuit cultural values and local service agencies (Rogers, 2012, p.l; NAHO, 2011). Taken together, Eegeesiak's adopted daughter's tragic death and the call for relationship between Inuit cultural values and local service agencies, highlight commonly debated issues in the practice of social work; the nature and role of professionalism, and the role of social work in relation to the State.The social worker/nurse in charge in Kinngait struggled with dilemmas characteristic of system of cultural norms, often embodied in codes of ethics and edicts characteristic of Western thought (i. …

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