Kathy Absolon discusses about Indigenous wholistic theory in her article “Indigenous Wholistic Theory: A Knowledge Set for Practice”. As Absolon states, this indigenous theory has its roots within Indigenous epistemologies, worldviews, cultures and traditions (2010). To understand this theory is to understand the indigenous peoples. This theory provides a knowledge set for social work with the Indigenous peoples, and offers guidance for healing practices.

Absolon explores the four directions and the center fire in Indigenous wholistic theory. Absolon proposes a wholistic diagram of four directions, which is a circle and involves spiritual, mental, emotional, and physical elements. The Eastern doorway, Waabnong, brings forth “teachings of visioning, beginning and rebirth” (Absolon, 2010). It emphasizes the past, present and future of Indigenous peoples, and falls into the spiritual realm. The essence of Indigenous epistemologies lies in spirituality, and therefore, Aboriginal worldview recognizes the spirit of all beings.

Meanwhile, it calls for respect for knowledge, for the past and an understanding of the colonial history. The Southern doorway, Zhaawnong, brings “teachings of life, relationships, and growth” (Absolon, 2010). It stresses not only kinship systems but also relations with other creations such as the sun, stars, animals and plants. The relationships are an important source of healing and recovery. In the West, it is Niingaabii’ong. It brings forth “teachings of the ancestors, the mind and respect” (Absolon, 2010). Respect is an integral part in Aboriginal worldview, and respect for traditional knowledge is required.

The Western doorway acknowledges the ancestors, the cycle of life and death, and also the politics of colonization. The Northern doorway, Giiwedinong, brings forth “teachings of healing, doing and movement” (Absolon, 2010). It explores healing practices among Indigenous peoples, and values the concept of diversity. Also, it encourages a closer look at the current economical and sociological status of Indigenous peoples.

The four doorways interconnect with each other and meet in the center shkode. The Indigenous epistemologies emphasize harmony and balance. The diagram proposed in Indigenous wholistic theory acknowledges the interdependence of the four doorways, and addresses the significance of the elements in each doorway. The doorways are not isolated from each other; they interrelate at the center fire, and co-exist in a harmonious, balanced manner. This diagram sheds insights to developing healing strategies for Indigenous peoples. It examines the interrelations among beings in Aboriginal worldviews, values the knowledge of ancestors and past experiences, and calls for a look at the colonial period and current status of these ethnic groupings.

It plays a vital role in comprehending the history, culture, and traditions of Indigenous peoples, and therefore, enables social workers to better understand Aboriginal peoples and formulate effective healing strategies that would really work. From this point of view, the topic discussed in Absolon’s essay has its great significance. It draws attention to a critical and profound understanding of the epistemology and worldviews of Indigenous peoples. Only with such understanding, social work with Indigenous peoples can be meaningful, efficient, and fruitful.

This is why there should be an increasing focus on the history and traditions of Indigenous peoples in Canada in today’s social work. McCauley and Matheson state: “Indigenous social worker are bringing missing perspectives that help to inform critical reflection upon this legacy of colonization” (2018). The colonial past has inevitably changed the lives of Aboriginal peoples. The outcome of such past is the inter-generational, or historical trauma (Freeman, 2017). It deprives Indigenous peoples of their lands, resources, and put them in a sub-standard living condition.

Hence, to heal Indigenous people, it is necessary to readdress the colonial history and examines the psychological and emotional traumas that these people suffer from. McCauley and Matheson argue that though minority perspectives are included in the curriculum for social work, most students are “largely ignorant of the effects of institutional racism” (2018). The two scholars advocate an interest in others. They suggest teachers and students “actively listening to each other’s stories, taking an interest in traditions from their own and learning from alternative perspectives” (2018). The minority perspective in social work education and an interest in others are particularly indispensable.

The Indigenous wholistic theory provides a knowledge set for social work with Indigenous peoples. It enables social workers to understand the history, culture, traditions, and worldviews of Indigenous peoples, and by doing so, it facilitates effective healing strategies and programs to help Indigenous people recover from past traumas. This explains why minority perspectives should be included in social work curriculum. The respect for others and their history play a critical role in social work with Aboriginal people.