Decolonizing My Social Work Practice: Reflecting on Privilege, Resistance, and Canadian History
Toronto Metropolitan University student Maheen Maqsood is a communications coordinator and advocacy writer at Global Activism Foundation. In light of National Day for Truth and Reconciliation, she has submitted a well-written academic reflection on social work practices that explore privilege resistance in Canadian history.
Click here to explore more of Hawlii Pichette's Artwork and Website
Canada’s Colonial History
Canada is often portrayed as a peaceful and inclusive nation, yet this narrative can obscure the colonial violence and systemic oppression upon which the country was built. The dispossession of Indigenous lands, the exploitation of Indigenous peoples, and forced assimilation policies have contributed to intergenerational trauma and inequalities that continue to affect Indigenous communities today. Throughout the 19th century, colonial policies increasingly sought to control Indigenous peoples, their lands, and their cultural practices. The Indian Act of 1876 formalized extensive federal control over many aspects of Indigenous life and became a key instrument of colonial governance (Calder, 2017). Residential schools further entrenched these efforts by forcibly separating Indigenous children from their families, languages, cultures, and communities. These policies were not simply part of Canada’s distant past. Their impacts continue to shape Indigenous peoples experiences with education, healthcare, child welfare, and other social institutions.
The National Day for Truth and Reconciliation, observed annually on September 30, invites us to acknowledge the history and ongoing legacy of residential schools, honour Survivors and their families, and remember the children who never returned home. However, meaningful reconciliation requires more than remembering historical injustices. It calls us to examine how colonial systems continue to influence our society and consider our individual and collective responsibilities in challenging them.
Personal Identity and Understanding of Colonialism
For much of my life, I remained unaware of the extent to which Canada was shaped by colonialism. Like many others, I accepted the dominant narrative of Canada as a peaceful, inclusive, and welcoming nation without fully questioning the violence and dispossession underlying its formation. It was not until I began attending Toronto Metropolitan University (TMU) as a social work student that I started learning more about Canada’s colonial history and its ongoing consequences.
My education at TMU, alongside my community involvement in my professional development, has reshaped my understanding of Canadian society. I have become increasingly aware that the inequalities experienced by Indigenous communities cannot be understood separately from the historical and contemporary systems that sustain them. This learning has also encouraged me to reflect on the narratives I once accepted and recognize how gaps in my own education shaped my understanding of Indigenous peoples and colonialism.
This process has taught me that unlearning dominant narratives requires more than acquiring new knowledge. It involves questioning what we have been taught, recognizing whose perspectives have historically been excluded, and remaining open to perspectives that challenge our assumptions. As I continue my social work education, I recognize that this process of learning and unlearning must remain ongoing.
Cultural Competency, Othering, and Whiteness
Growing up in Canada, I often encountered European and white cultural norms as the standard against which other cultures were understood. Without fully recognizing it, I learned to view certain cultural practices and identities as different from what was considered typical or Canadian. Reflecting on these experiences has helped me understand how othering can become normalized, even when individuals do not consciously intend to marginalize others.
Pons (2009) describes how cultural differences can be used to distinguish racialized groups from the dominant social norm, positioning whiteness as an unmarked standard. In this context, cultural competency can unintentionally reinforce othering when it focuses primarily on learning about the cultures of marginalized groups without examining the power structures that define certain identities as the norm. Although cultural knowledge can support more responsive practice, it is not sufficient if social workers fail to question how racism, colonialism, and whiteness shape their assumptions and professional relationships.
This understanding has encouraged me to move beyond viewing cultural differences as characteristics that social workers simply need to learn about. Instead, I recognize the importance of examining how institutional practices and dominant social norms influence whose knowledge is valued, whose experiences are understood as legitimate, and whose needs are prioritized. In social work, this means approaching cultural differences with humility while critically examining the power relations that shape service users’ experiences. It also requires recognizing that no single approach can fully capture the diverse experiences, identities, and needs of the people we support.
Personal Values and Social Work
My values have been shaped by my experiences growing up in Canada as the child of immigrant parents, as well as by my family, community, and broader social environment. Growing up in a low-income, working-class immigrant family has shaped my appreciation for perseverance, resilience, and community solidarity. These experiences have also influenced my commitment to social justice and my desire to support individuals and communities who experience marginalization.
As I pursue a career in social work, I recognize that my personal values can inform my practice, but they must also be examined critically. Good intentions alone do not guarantee that our actions will be helpful or that we will avoid reinforcing existing inequalities. My understanding of respect, equity, and dignity therefore extends beyond treating everyone equally. It involves recognizing that people experience different barriers and that meaningful support must account for their individual circumstances, social locations, and access to resources.
This is particularly important when working alongside Indigenous communities, whose experiences cannot be understood without acknowledging the ongoing impacts of colonization. I aim to approach this work with humility, recognizing that my experiences and values do not give me the authority to speak on behalf of others. Instead, I have a responsibility to listen, learn, and support community-defined priorities while remaining accountable for how my own assumptions influence my practice.
Positionality, Privilege, and Intersectionality
I identify as a racialized woman living in Canada, a society shaped by colonialism, white supremacy, and patriarchy. My social location influences how I experience the world, including the racism and gender-based inequalities I may encounter. At the same time, I recognize that my identity does not determine every aspect of my experience, nor does experiencing oppression mean that I am excluded from benefiting from privilege.
For example, I recognize that access to higher education, being able-bodied, and identifying as heterosexual afford me certain advantages in social and institutional settings. Kennedy-Kish et al. (2017) explain that unearned privilege refers to advantages associated with social location rather than individual effort or merit. Recognizing these advantages has encouraged me to consider how systems can create barriers for some groups while providing greater access and opportunities to others.
Symington (2004) highlights the importance of intersectionality in understanding how different aspects of identity and systems of power interact to shape people's experiences. This perspective reminds me that individuals cannot be understood through a single identity or social category. Experiences of oppression and privilege are complex, interconnected, and influenced by broader social structures.
In my future social work practice, reflecting on my positionality will be essential to building respectful relationships with service users. It requires acknowledging that my experiences may differ significantly from theirs and that I cannot assume to understand their realities simply because we share certain identities or experiences. Rather than positioning myself as an expert on someone else's life, I aim to remain open to learning from their knowledge, experiences, and understanding of their own needs.
Decolonizing Social Work Practice
Working alongside service users and communities who experience marginalization, including Indigenous, Black, racialized, disabled, and LGBTQ+ communities, requires more than an awareness of inequality. It calls for intentional efforts to challenge the systems, assumptions, and professional practices that reproduce oppression. For me, decolonizing social work practice begins with recognizing that social work itself has historically been shaped by colonial and Eurocentric approaches that have sometimes undermined Indigenous knowledge, autonomy, and community relationships.
One important approach is cultural humility, which emphasizes ongoing self-reflection, openness to learning, and recognition that social workers are not the ultimate authorities on service users' experiences (Finn, 2021). Rather than assuming that professional training provides a complete understanding of someone's needs, cultural humility encourages practitioners to listen, remain accountable, and recognize the knowledge that individuals and communities bring to their own circumstances.
A trauma-informed approach is also important because it encourages social workers to consider how trauma, systemic oppression, and previous experiences with institutions may influence a person's interactions with services. However, trauma-informed practice must be accompanied by an understanding of the structural conditions that contribute to harm. Otherwise, there is a risk of focusing on individual coping while overlooking the broader inequalities that shape people's experiences.
Finn (2021) also emphasizes the importance of reflexivity, which involves critically examining how our social locations, assumptions, and professional positions influence our relationships with service users. Through critical reflection, I can become more aware of how my own perspectives may affect the decisions I make and the ways I interpret others' experiences.
Moving forward, I aim to incorporate these approaches while questioning how Eurocentric norms influence social work education, institutional policies, and service delivery. This includes recognizing the importance of Indigenous knowledge systems, respecting Indigenous self-determination, and learning from Indigenous-led approaches to healing, community care, and social justice. Ultimately, decolonizing practice is not a single strategy or a goal that can be achieved once. It requires continued reflection, accountability, and a willingness to challenge established ways of thinking and working.
Resistance, Solidarity, and Advocacy
Acts of resistance, including Indigenous-led movements for land rights, challenge the ongoing effects of colonialism, racism, and systemic inequality. These movements demonstrate the importance of collective action in confronting oppressive systems and advocating for social change. They have also encouraged me to reflect on how I can contribute to meaningful change through my education, community involvement, and future social work practice.
I strive to practice solidarity by using the privileges and opportunities available to me to challenge oppressive systems, support marginalized communities, and advocate for greater equity. This may involve supporting Indigenous-led organizations, challenging discriminatory policies and practices, participating in advocacy initiatives, and sharing resources that increase awareness of systemic inequalities. In professional settings, it also means questioning institutional practices that reproduce harm and advocating for approaches that respect the autonomy, knowledge, and leadership of the communities being served.
However, solidarity requires more than good intentions or speaking out against injustice. It involves recognizing when to listen rather than lead, acknowledging the limits of my own knowledge, and respecting the priorities established by the communities with whom I seek to stand in solidarity. It also requires ongoing self-reflection and accountability, particularly when my actions or assumptions may unintentionally reproduce the very inequalities I hope to challenge.
As I continue developing as a social worker, I understand that meaningful advocacy must extend beyond individual acts of support. It requires examining the broader systems that create and maintain inequality and working alongside affected communities to challenge those systems. Rather than assuming that I can create change on behalf of others, I aim to contribute to efforts led by the people and communities most directly affected.
What Does It Mean to Stand in Solidarity?
Learning about colonialism, privilege, and anti-oppressive practice is an important starting point, but reflection must lead to action. The National Day for Truth and Reconciliation offers an opportunity to honour residential school Survivors, remember the children who never returned home, and reflect on the ongoing responsibilities associated with reconciliation. However, this commitment should extend beyond September 30 and become part of how we engage with our communities, institutions, and everyday lives.
One practical starting point is to engage with the Truth and Reconciliation Commission of Canada's 94 Calls to Action. These recommendations outline responsibilities across areas such as child welfare, education, health, justice, and the preservation of Indigenous languages and cultures. Rather than simply reading the Calls to Action, we can identify which recommendations relate to our personal, educational, or professional responsibilities and consider how we can contribute to their implementation.
This process might involve learning about the history of residential schools and their ongoing impacts, supporting Indigenous-led organizations and initiatives, challenging harmful stereotypes, advocating for Indigenous rights, or examining how our workplaces and educational institutions respond to reconciliation. For social work students and practitioners, it can also mean questioning policies and practices that perpetuate colonial assumptions and advocating for services that respect Indigenous knowledge, self-determination, and community leadership.
It is equally important to recognize that reconciliation cannot rest solely on individual actions. Governments, educational institutions, social service organizations, and other systems must be held accountable for addressing the ongoing consequences of colonialism and implementing meaningful structural change. Individual efforts matter, but they must be connected to broader commitments to justice, accountability, and systemic transformation.
Ultimately, standing in solidarity requires us to move beyond awareness and toward sustained action. It means recognizing that reconciliation is not about seeking personal reassurance that we are doing enough, but about taking responsibility for how we contribute to change. Through continued learning, critical reflection, advocacy, and support for Indigenous-led initiatives, we can work toward a future that respects Indigenous rights, knowledge, and self-determination. Meaningful reconciliation requires a willingness to listen, challenge existing systems, and remain accountable long after the day itself has passed.
References
Calder, F. (2017, May 2). First Nations in Canada. Government of Canada. Retrieved October 16, 2024, from https://www.rcaanc-cirnac.gc.ca/eng/1307460755710/1536862806124
Finn, J. (2021). Critical reflections: A starting place for understanding differences, oppression,
and privilege. In Just practice (pp. 33-62). Oxford University Press
Finn, J. (2021). Values, ethics, and vision. In Just practice (pp.105- 143). Oxford University
Press.
Kennedy-Kish, (Bell), B., Sinclair, R., Carniol, B., & Baines, D. (2017). Naming and resisting
injustice. In Case critical. 7th ed. (pp. 28-51). Between the Lines.
Pon, G. (2009). Cultural competency as new racism: An ontology of forgetting. Journal of
Progressive Human Services, 20(1): 59-71.
Symington, A. (2004). Intersectionality: A tool for gender and economic justice. Association for Women’s Rights in Development (AWID). Facts and Issues
Comments