Bicultural Practice: Beyond Mere Tokenism
Abstract
Bicultural work, in the context of the peoples of Aotearoa/New Zealand, is a complex and multifaceted subject, focused on relationships between indigenous Māori and nonindigenous Pākehā (white New Zealanders), as well as relationships across different Māori groups. It brings together indigenous and nonindigenous knowledge and practices that enhance people’s well-being. It is crucially concerned with being culturally responsive and sensitive. This chapter draws on the example of New Zealand, where sociology students have often suffered from what Tolich (2002) called “Pakeha paralysis”—avoidance by Pākehā of Māori frameworks, worldviews, and practice models, and avoidance of Māori clients or research participants. This chapter will consider the definitions, origins, relationships, and practice of biculturalism that are relevant to social work and sociology. These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.
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Two distinct cultures-an indigenous Maori culture and a largely Anglo-European New Zealand national culture-co-exist, often uncomfortably, within the society, incorporating values and traditions of both cultures and reflecting customs, laws, practices and institutional arrangements.
“Two distinct cultures: an indigenous M aori culture and a largely Anglo-European New Zealand national culture, co-exist, often uncomfortably, within the society, incorporating the values and traditions of both cultures and reflecting this society's customs, laws, practices and institutional arrangements (Eketone and Walker, 2015).”
From Challenging perspectives: Reflexivity as a critical approach to qualitative social work research (2024) · cites this paper as Eketone and Walker, 2015
The profession aspires to bicultural practice based on The Treaty of Waitangi, a partnership between various tribes of Maori and the British Crown signed in 1840.
“The profession aspires to bicultural practice, based on The Treaty of Waitangi (henceforth, in M aori language Te Tiriti o Waitangi), which is a partnership between various tribes of M aori and the British Crown signed in 1840 (Eketone and Walker, 2015;Ruwhiu, 2013).”
From Challenging perspectives: Reflexivity as a critical approach to qualitative social work research (2024) · cites this paper as Eketone and Walker, 2015
New Zealand could not claim to be multicultural because government institutions and policies only accommodate one, or at best two, cultural ways of being, knowing, valuing, and doing.
“'With this view, New Zealand could not claim to be multicultural because government institutions and policies only accommodate one, or at best two, cultural ways of being, knowing, valuing, and doing' (Eketone and Walker, 2015: 108).”
From Challenging perspectives: Reflexivity as a critical approach to qualitative social work research (2024) · cites this paper as Eketone and Walker, 2015
Eketone and Walker explain that, in a multicultural society, it is often understood that non-dominant cultural groups are not fully accommodated-they live under the country's laws and customs within a society in which a power dynamic is generated where the privileged in the society maintain monoculturalism.
“Eketone and Walker (2015) explain that, in a multicultural society, it is often understood that non-dominant cultural groups are not fully accommodatedthey live under the country's laws and customs within a society in which a power dynamic is generated where the privileged in the society maintain monoculturalism.”
From Challenging perspectives: Reflexivity as a critical approach to qualitative social work research (2024) · cites this paper as Eketone and Walker, 2015
Aotearoa New Zealand uniquely recognises biculturalism stemming from Te Tiriti o Waitangi, a formal, political, social and cultural structure within the country coexists between two cultures.
“On the other hand, Aotearoa New Zealand uniquely recognises biculturalism stemming from Te Tiriti o Waitangi, a formal, political, social and cultural structure within the country coexists between two cultures.”
From Challenging perspectives: Reflexivity as a critical approach to qualitative social work research (2024) · cites this paper as Eketone and Walker, 2015
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Challenging perspectives: Reflexivity as a critical approach to qualitative social work research
Ide, Y., & Beddoe, L. (2024) · Qualitative Social Work · doi:10.1177/14733250231173522 · Cited by 105 · see citing works
“…aori culture and a largely Anglo-European New Zealand national culture, co-exist, often uncomfortably, within the society, incorporating the values and traditions of both cultures and re fl ecting this society ’ s customs, laws, practices and institutional arrangements (Eketone and Walker, 2015).”
BackgroundInfluential
- Authors
- Eketone, A., & Walker, S.
- ORCID
- Walker, Shayne
- Venue
- Social Work for Sociologists
- Publisher
- Palgrave Macmillan US
- Published
- 2015
- Pages
- 103-119
- OpenAlex
- W2296977492
- Cited by
- 23
- References
- 0
- Citations by year
- 2026: 3 · 2025: 3 · 2024: 3 · 2023: 4 · 2022: 4 · 2021: 2 · 2020: 2 · 2018: 1 · 2017: 1
- FWCI
- 4.00
- Type
- book chapter
- Language
- en
- Open access
- closed
- Locations
- Palgrave Macmillan US eBooks (publishedVersion)
- Topics
- Social Sciences › Health › Indigenous Health, Education, and Rights
- Social Sciences › Public Administration › Social Work Education and Practice
- Social Sciences › Sociology and Political Science › Racial and Ethnic Identity Research
- Keywords
- biculturalism, Māori, Pakeha, Maori-Pakeha relations, cultural responsiveness, tokenism, indigenous knowledge, social work practice, sociology students, New Zealand
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