Encompassing Acholi values : culturally ethical reintegration ideology for formerly abducted youth of the Lord\u27s Resistance Army in northern Uganda

The focus of this study was to explore the historical underpinnings of culturally specific healing strategies associated with returning formerly abducted children in northern Uganda, post captivity in the Lord\u27s Resistance Army rebel group. Although studies exist that examined both individualistic and collective approaches to aid in the reintegration process for youth who escape the war, there is minimal literature focusing on the cultural implications of Western therapeutic interventions for former child combatants in northern Uganda. Are Western mental health practitioners culturally aware of the distinctions between the Western world and that of Acholi youth? Are traditional Acholi values maintained in the reintegration process of formerly abducted youth? The study uses cross-cultural psychological and anthropological research to examine whether Western-based combat-related trauma theory can align with the traditional collective values and healing practices of the Acholi people in northern Uganda. Although researched from a theoretical lens, cultural leaders, clan elders, religious leaders, witchdoctors, formerly abducted youth, and local social workers all contributed valuable information to the study. The two main reception centers in northern Uganda – World Vision and GUSCO – were used as major case studies in this research. The findings suggest that Western influences such as Christianity and talk therapy are given precedence over traditional ways in which the Acholi culture has collectively healed from war. Researchers and clinicians were encouraged to explore the complexities of international social work in non-Western societies

A critical self-reflexive account of a privileged researcher in a complicated setting: Kakuma refugee camp

As a white, Western-educated man, undertaking research in Kakuma refugee camp, Kenya, I encountered ethical dilemmas related to my privileged racial and gender status. These include power imbalances between researchers and refugees and conducting research in the face of human suffering. Through critical self-reflexivity, I analyze my own experiences to reveal the personal and professional vulnerabilities that researchers from high-income countries (HICs) may encounter when working in contexts where oppression and forced displacement are prominent. I conclude that researchers who work in contexts of forced migration must extend beyond the boundaries of procedural research ethics and include components of relational ethics. This involves close collaboration with refugee participants to develop more culturally relevant research ethics guidelines for refugee-specific populations

Children of War: Quebec’s Social Policy Response to Children and Their Families

Canada has signed the Optional Protocol of the Convention on the Rights of the Child on the involvement of children in armed conflict that obligates signatories to ensure assistance and support to war-affected children’s physical and psychological recovery as well as their social reintegration. In light of this obligation, the paper reviews the most recent policies related to immigrants and refugees of four Quebec (Canada) ministries, with particular attention to the frameworks underpinning these policies and practices in order to explore how the needs of refugee children are conceptualised and how these same conceptualisations orient the action plans. Miller and Rasmussen’s (2010) psychosocial/trauma integrative model is used as a benchmark to assess whether and how policies integrate considerations from both psychosocial and trauma focused conceptual models. The analysis suggests that all four ministries adopt a psychosocial focus but that none directly mention the impact of war, potential trauma or pre-migratory experiences on children’s reintegration or resettlement. There seems to be a divide and a lack of coherence in the goals and underlying philosophies of the action plans of the different ministries, most likely in part related to their differences in mandate. Indeed, the Ministry of Health and Social Services emphasizes individual and family wellbeing, while the Ministry of Education prioritizes citizenship and the development of Quebec. Potential implications of these policy orientations for children having been exposed to war living in the Quebec context are discussed

Can social networks improve job search behaviours among low-income youth in resource-limited settings? Evidence from South Africa

Previous studies have established the importance of social networks in determining youth employment outcomes. The quality and quantity of social entities in social networks and effectively using them, have a positive influence on employment outcomes. However, limited evidence exists on the composition and role of social networks on youth employment in resource-limited countries. Our study addresses current evidence gaps by investigating the association of social networks and job search behaviours in a sample of South African youth who are neither in employment, education, or training (NEET). Our results indicate that the association of social networks with job search behaviours depends on the type of social network and job search behaviours. Having more people in youth’s social network was associated with a higher likelihood of attending a job interview but no association with job applications’ submission. Additional family members were positively associated with job interviews, as well. Age, gender, relationship status, geographic residence, formal postsecondary education, training experience, caregiver status, and mobile phone ownership were also associated with job search behaviours. Overall, our findings indicate that social networks, particularly family members, are more predictive of job interviews than job applications

Ethics and Methods of Human Rights Work: Exploring Both Theoretical and Practical Approaches

This workshop will explore both theoretical and practical approaches to methodologies and ethics as it relates to human rights work. The goal of the workshop is to create a dynamic space that encourages participants to share and learn from our own experiences navigating the messiness of human rights ethics and methods. We specifically address formal education and systems and structures so that we may all design, do and teach research and practice related to human rights in a more critical and sustainable manner. We recognize the tensions of creating research, programs and advocacy that is seen as “legitimate” to educational and funding institutions in a way that centers, and privileges, the people involved rather than procedures. Our workshop askes: What might this look like? What are some of the fuzzy and messy realities and ethical challenges and how might we work through these? How do you teach this? Too often “human rights” is discussed of simply in terms of content, this workshop focuses on the doing of human rights work specifically the considerations, limitations and possibilities in terms of: conceptualization of academic and practical projects; formal ethics review boards; funding; pedagogy/teaching; data collection; working with interpreters/gatekeepers; and knowledge dissemination. By “human rights work” we are referring to human rights research, practice (i.e.: law and advocacy) as well as social services/provisions. All of us involved in this workshop teach courses related to human rights in a variety Canadian universities and are also engaged in practical, artistic and advocacy work. We come from a variety of disciplines (anthropology, criminology, international relations, communications/sociology and social work) and embrace our transdisciplinarity. This, plus our, praxis-based reality affects our approach to ethics and methods of human rights work

Navigating ethical terrains: perspectives on "research ethics" in kakuma refugee camp

A dearth of scholarship has examined the phenomenon of research ethics from the perspectives of young people living in refugee camps. The following three-manuscript dissertation explores how refugee young people, living in Kakuma refugee camp (Kenya), comprehend and make sense of participating in research. By examining theoretical constructions of research ethics with refugee young people, who have previously participated in research, this dissertation inquires how research participants report the impact and effects of participating as researched subjects. Via a critical ethnographic methodology, including qualitative interview methods, 31 refugee young people explored the underpinnings of "ethical research" in Kakuma refugee camp. The participants were positioned as the experts of research ethics in Kakuma refugee camp. Data indicate that multiple contradictions and discrepancies exist between the values of research ethics for (a) refugee young people in Kakuma refugee camp and (b) the foundations of ethical research scholarship/protocols. For instance, participants reported that researchers did not necessarily provide "benefits" or "respect" during their previous research experiences. Given the disparities in the constructions of research ethics, multiple theoretical prisms were utilized throughout the three manuscripts: postcolonialism approaches, anti-oppression research, self-reflexivity, power, and decolonizing practices. By situating refugee young people as experts in research ethics, this dissertation also presents participant-centered research recommendations for future researchers. These include providing feedback to participants, exercising direct and transparent communication, following up with research recommendations, and reflecting on one's research and personal objectives in Kakuma. Findings of this research reaffirm the responsibility of social work researchers, practitioners, and educators to explore "ethics" when engaging with communities that experience displacement, marginalization, and oppression.Le phénomène de l'éthique en recherche, selon la perspective de jeunes résidant dans les camps de réfugiés a été très peu étudiée. Cette dissertation en trois manuscrits explore le sens qu'on donné des jeunes vivant à Kakuma, camp de réfugiés au Kenya, à leur participation à des initiatives de recherche. En examinant les constructions théoriques de l'éthique avec ces jeunes réfugiés, cette dissertation enquête sur les manières dont d'anciens sujets perçoivent l'impact et les effets de leur participation en recherche. Usant de techniques méthodologiques d'ethnographie critique, incluant l'entrevue qualitative, 31 jeunes réfugiés ont explorés les fondements de la recherche éthique. Positionnés en tant qu'experts sur la recherche éthique à Kakuma, ils ont partagé leurs perceptions, rapportés ici. Plusieurs contradictions furent notées entre les valeurs (a) de la recherche éthique aux yeux des participants et (b) les principes d'éthique identifiés dans l'érudition et les protocoles en recherche. Par exemple, selon les participants, les chercheurs avec qui ils avaient participés, n'avaient pas toujours fait preuve de respect ou assuré que cette participation en recherche résulte en de bénéfices réels. Étant donné les disparités présentes dans la construction théorique de l'éthique en recherche, de multiples approches furent employés, notamment: l'approche post-colonialiste, la recherche anti-oppressive, l'analyse du pouvoir, l'autoréflexivité et une approche décolonisatrice. En situant ces jeunes réfugiés en tant qu'experts en éthique de recherche, cette dissertation propose aussi des recommandations pour de futurs chercheurs. Ces recommandations incluent une communication claire et transparente avec les participants, notamment en leur offrant du feedback; de faire suite aux recommandations perçues au fil du projet; et de faire preuve d'autoréflexivité, en identifiant honnêtement les objectifs de la recherche, ainsi que ses motivations personnelles à Kakuma. Les résultats de ce projet de dissertation réaffirment la responsabilité des chercheurs, et intervenants en travail social, à s'engager fermement dans une pratique éthique lorsqu'ils travaillent auprès de communautés vivant le déplacement, la marginalisation et l'oppression