What happens when social work—meant to heal—actually causes harm?
It’s an uncomfortable question, but one we must ask if we’re serious about justice. Across the globe, social work has a complex history. On the one hand, it champions compassion, dignity, and service. On the other, it’s been entangled in colonialism, racism, and systems of control (Gray, Coates, & Yellow Bird, 2008; Baines, 2017).
From the forced removal of Indigenous children into foster care systems (Sinclair, 2016) to the imposition of Western therapy models that dismiss cultural traditions (Gone, 2013), social work has sometimes reinforced the very power imbalances it claims to dismantle.
As Christians, this isn’t just a policy issue—it’s a discipleship issue.
What Is Decolonizing Social Work?
Decolonizing social work means unlearning the colonial mindset baked into the profession and reimagining a system where power is shared, not hoarded. It means acknowledging the ways social services have been used to control rather than collaborate, to erase rather than uplift (Gray & Webb, 2013; Singh, 2021).
It’s About More Than Race
Decolonization is often misunderstood as only about race or indigeneity. While race is central, decolonization also involves dismantling systemic hierarchies of power—patriarchy, classism, cultural imperialism—that harm all marginalized people (Crenshaw, 1989; Hooks, 2000).
Why Should Christians Care?
The Bible is clear:
“Speak up for those who cannot speak for themselves; defend the rights of the poor and needy.” – Proverbs 31:9
“What does the Lord require of you? To act justly, love mercy, and walk humbly with your God.” – Micah 6:8
Jesus practiced radical compassion. He didn’t just heal bodies; He restored people to community (Luke 4:18-19). He flipped the tables of injustice and challenged oppressive systems, not because He was political, but because He was faithful (Trible, 1978).
From a Christian feminist perspective, decolonizing social work aligns with liberation theology and justice-centered discipleship. We are called to confront all forms of domination—colonial, patriarchal, racial, and economic—and replace them with relationships rooted in love, humility, and partnership (Russell, 1974; Cochrane, 1991).
The Problem: Social Work’s Colonial Legacy
From Help to Harm
Social work in the West grew alongside colonial expansion and missionary imperialism (Gray et al., 2016). Early social services were often about assimilating non-Western peoples into European norms, stripping away cultural practices under the guise of charity (Walter & Andersen, 2013).
In Canada and the U.S., social workers were instrumental in removing Native children from their families to place them in residential schools or foster care—often erasing languages, traditions, and cultural identity (Sinclair, 2016). These acts were not isolated incidents; they were part of a systemic strategy of control and cultural domination (Baines, 2017).
Power Dynamics and “Helping”
Traditional social work often operates from a top-down model: the social worker is the expert, and the client is the problem to be fixed. This approach mirrors colonial hierarchies where Western knowledge is prioritized, and community wisdom is dismissed (Dominelli, 2014).
Even well-meaning social workers may unconsciously impose Western individualistic therapy models on clients from communal cultures, failing to recognize the value of spirituality, family, and land-based healing (Gone, 2013).
How Systemic Injustice Creates Social Problems
Poverty, trauma, homelessness, and health inequities are not random. They are the direct result of historical oppression, structural racism, and patriarchal domination (Gilmore, 2007; Mullaly, 2010).
Decolonizing social work means shifting from symptom management to root-cause analysis. Social work must stop treating poverty as a personal failure and start addressing the systems that create and maintain inequality (Reisch, 2013; Ife, 2016).
A Christian Feminist Response: Justice Without Partisan Labels
This is not about left or right politics. It’s about gospel-centered justice.
Christian ethics demand a justice that is nonpartisan, holistic, and rooted in love (Cochrane, 1991; Hooks, 2000). Both progressive and conservative systems have historically perpetuated colonial attitudes (Reisch, 2013). The Christian feminist approach centers mutual dignity, partnership, and healing, not ideology.
Letty Russell (1974) wrote that true liberation is about partnership, not paternalism. Social work must stop “doing for” and start “doing with.”
From Cultural Competence to Cultural Humility
Many social work programs teach “cultural competence”—but this can unintentionally reinforce arrogance. No one becomes an “expert” on someone else’s culture.
Instead, practitioners need cultural humility—a lifelong commitment to self-reflection, learning, and accountability (Tervalon & Murray-García, 1998).
This involves asking:
- Whose knowledge is valued in this conversation?
- Am I imposing solutions, or co-creating them with the community?
- Am I listening more than I speak?
Practical Steps for Decolonizing Social Work
Here’s how we begin to decolonize the profession in real, tangible ways:
1. Community-Led Programming
Shift power to the people most impacted by social problems. Support community leadership, not professional gatekeeping (Bishop, 2005).
2. Honor Holistic Healing
Many communities view healing as spiritual, communal, and relational. Social work must embrace whole-person care, not just clinical interventions (Gone, 2013).
3. Acknowledge Historical Trauma
Understand that trauma is not only personal—it’s historical and systemic. Colonization, racism, and cultural erasure leave deep wounds that impact generations (Sinclair, 2016; Hart, 2010).
4. Practice Reflective Supervision
Social workers should regularly reflect on their own biases and power dynamics in professional supervision (Dominelli, 2014).
5. Advocate for Structural Change
Healing individuals is not enough. We need to transform the systems that create injustice—housing, healthcare, education, and the criminal legal system (Gilmore, 2007).
6. Support Spiritual Healing (Without Proselytizing)
Many marginalized communities seek spiritual and cultural healing as part of their wellness. Social workers can support this without pushing their own beliefs (Gone, 2013; Yancy, 2020).
7. Use Intersectional Lenses
Recognize that people are impacted by multiple, overlapping systems of oppression—race, gender, class, colonialism, and more (Crenshaw, 1989).
From Charity to Solidarity: A New Vision of Social Work
The old model of charity says:
“Let me help you because I have power and you don’t.”
A decolonized, faith-centered model says:
“Let’s heal together. Let’s confront the roots of injustice side by side.”
This is not just social work—it’s kingdom work.
The Role of the Church and Faith Communities
Churches and Christian nonprofits must reflect on their own colonial histories. Were missions used to convert, control, or assimilate? If so, it’s time for repentance and repair (Yancy, 2020).
Faith-based organizations have a unique role in modeling restorative justice by:
- Listening first, acting second
- Sharing leadership with marginalized communities
- Centering love, not dominance
Final Thoughts: Shalom as the Goal
At the heart of this work is shalom—not just peace, but wholeness, justice, and restored relationships (Isaiah 58:6-8).
Decolonizing social work is about healing wounds created by centuries of colonialism, racism, and paternalism. It’s about building a profession that truly reflects the gospel’s call to love, serve, and liberate.
Reflection Questions for Practitioners and Faith Leaders
- How have I (or my organization) unintentionally upheld colonial or paternalistic practices?
- Am I willing to give up control to empower community leadership?
- How can my faith inform a justice-centered, humble approach to care?
Suggested Resources
- Baines, D. (2017). Doing Anti-Oppressive Practice
- Gray, M., Coates, J., & Yellow Bird, M. (2008). Indigenization and Decolonization in Social Work Practice
- Hooks, B. (2000). Feminism is for Everybody
- Letty Russell (1974). Human Liberation in a Feminist Perspective
- Tervalon, M., & Murray-García, J. (1998). Cultural Humility Versus Cultural Competence
- Crenshaw, K. (1989). Intersectionality and Social Justice
- Sinclair, R. (2016). Indigenous Child Welfare and Systemic Injustice
- Gone, J. P. (2013). Redressing First Nations Historical Trauma
Join the Conversation
At Centerline Woman, we believe in faith-rooted justice, cultural humility, and transformative care. Share your insights:
- How can we do this better—together?
- What are your experiences with holistic, community-led care?
- How do you see faith and justice working hand-in-hand in social work?