The term “Zulu” is referred to the kin of God or an individual who comes from heaven as per Ngubane, (2019). As it is significantly in the name, the authenticity of the conviction of my cultural background related to the general people is significantly centred around the presence of God in our lives as well as we, the people of this ethnic cultural background are considered to be the chosen ones in the eyes of the God. In our culture of Zulu, the population is around nine million people of the Zulu culture living today in the locale situated in South Africa, commonly referred to as the Natal Province, as per Bremner and Schwartz, (2021). The province has been dedicatedly referred to as the Zulu Land. As the culture of our community of Zulu people goes by, we do not just be depended on the relationships of the family or on the different types of qualities as well as convictions, different sense of disorders and the ways to recuperate them. As the people belonging from this community, in addition to this, we have a huge reliability over the association with the precursors from our religion to connect it with our customary lifestyles.
As per my knowledge, the culture of the Zulu people had been derived from a larger faction of community of population known as the Nguni who had the settlement in the locale of Natal during the time of the sixteenth century, as per the opinion of Keet and Khumalo, (2018). The people of this community had claimed that the name of their community had been originated from their immediate relative of kind named as Zulu, which implied that the cultural background of our community is greatly influenced by the people of the family of the king, as per Bremner and Schwartz, (2021). After the death of the king, the family claimed themselves to be called as Abakwa Zulu. This culture had been passed down through the different generations of the community through the informal means. As per the rule, the community of the Zulu is ruled by kings or lord, the present ruler is named as Zwelithini Goodwill.
The culture of our community of Zulu people had gained enough from the developments of the Egyptian people who had flourished themselves in the places of the African continent in terms of agriculture in order to produce the urban centres for the African people. Also, the Egyptian people are considered to be responsible for creating the states as well as the kingdoms in African continent in order to evolve for complex technologies as per Bremner and Schwartz, (2021). Originally, we, the people of Zulu community, are the people of the Nguni-speaking community belonged from the branch entitled to the southern Bantu as well as have the close ties with the ethnic, cultural and the linguistic aspects of the Swazi as well as with the Zhosa, as per Bremner and Schwartz, (2021). Our community of the Zulu culture is one of the largest groups of the ethnicity in the South Africa which is also numbered with about a population of the nine millions of people during the latter part of the 20th century in Africa. Traditionally and culturally, the religion of the Zulu people has been based upon the worship of the ancestors as well as the dedicated belief in the creation of the God, sorcerers as well as on the witches as per Bremner and Schwartz, (2021). In our culture, the king had been held responsible for all of their national magic as well as the rainmaking ceremonies as claimed by De Gama et al., (2020). As per the cultural background of our community in the Zulu in Africa, the power, position as well as the importance of the king, the system of the military and the armed forces, and the chiefs had been taken over by the education, knowledge, as well as the strong pride in the backgrounds of the tradition and the culture, which has been still pertaining to be universal in the contemporary community of our culture, Zulu as per the opinion of Harper, Gabrielsen and Carpenter, (2018).
The country of Australia is known to be significantly a vibrant as well as a multicultural country. The country is the home to the one of the oldest continuous cultures in the world, the Australians, who has a history of over 270 ancestries lived in the country. As a matter of fact, it is significantly interesting to consider that, since the year of 1945, there are nearly seven million people who have been migrated to the country, Australia as per Rodrigues and Parr, (2019). From its history, the cross-cultural diversity has been one of the greatest strengths to the national identity of the country. In Australia, the multicultural aspects has put forwarded a contested policy as well as a concept since it got introduced in the country in the years of 1970s, as claimed by Harper, Gabrielsen and Carpenter, (2018). As the history of multiculturalism, the maintenance of some of the core principles in the last three decades since the time people started to migrate to Australia. The people who migrated to Australia from different countries had been bringing in their cultural background and ethnicity which are majorly different from the cultural background in the Australian perspective. One of the major migrated communities of Australia is the Aboriginal and Torres Islander people (Harper, Gabrielsen and Carpenter, 2018).
The cross-cultural issues regarding the immigration in the country has been majorly due to the difference in the diversity of the people who have come from more than over 100 of the countries with various types of ethnic as well as different groups of cultural background as per Harper, Gabrielsen and Carpenter, (2018). However, the recognition of these issues related to the multiculturalism had been taken significantly serious way because of the striking barriers in the functioning of the policies in the country regarding language issues, employment, and shelter (Harper, Gabrielsen and Carpenter, 2018).
As people come from various different backgrounds of culture, religion, cast and language groups, it is a major issue for them to face language barrier at the time of migration. As far as the rules in constitution of Australia are concerned, the official language is English. Therefore, the people coming from the background with different language face issues in communicating, finding jobs, and resort to education. Therefore, the country has introduced the ‘Adult Migrant English Program’ in order to help them in learning English (Ens and Turpin, 2022).
The issue of employment is one of the biggest cross-cultural issues faced by the migrant people in Australia. Starting a new life with employment in a different country with difference in background is not easy when there are issues related to financial problems, language issue and difference in educational perspectives (Harper, Gabrielsen and Carpenter, 2018).
Finding a place to live in a different country after migration with the cross-cultural differences being prevalent is another issue in the country. A place which is safe and secured in order to house them can be troublesome for the migrants (Harper, Gabrielsen and Carpenter, 2018).
Necessity of Decolonised Social work practice for building culturally supportive relationships with First Nations people
Decolonization social work is essential for “cultural, psychological, and economic freedom” for the people belonging to the indigenous group of community as claimed by Phillips and Archer-Lean, (2019). The main goal of decolonised social work is to achieve the sovereignty for indigenous people as per the opinion of McKemey et al., (2022). The social work regarding this is to establish the basic survival rights for the people to maintain their ability of practicing self-determination on the use of land, enjoying their own culture as well as maintaining their own political views and systems of economy too. The decolonised social work is important to bring out more than a surface level of change in the system, as per (Fernando and Bennett, 2019). Through this practice, a culturally supportive relationship can be established with the First Nations people by concentrating on the ideas as well as actions to attain the underlying western belief to bring out the solutions to the perpetual problems (Sinclair, 2019).
The culture of western civilization or the First Nations integrated with decolonization process had proved to be bringing out significantly destructive consequences in front of the world in which people had found it difficult to be accepting the norms, rules and values of the western world as per McNabb, (2019). However, it is necessary in the form of intervention in the perspective of western civilization that the social work had been a useful tool to have perpetuated the social issues. The decolonized social work is consisted of many dimensions which included the identification of the destructive belief as well as practices of the indigenous beliefs and practices through the learning of the successful decolonization that took place in order to improve the practices of the indigenous community of people in terms of education, medical facilities, jobs and housing structures (Fernando and Bennett, 2019).
References
Ngubane, S. (2019). Death and burial practices in contemporary Zulu culture, South Africa. In Death Across Cultures (pp. 119-131). Springer, Cham. Retrieved from- https://link.springer.com/chapter/10.1007/978-3-030-18826-9_8
Bremner, D., & Schwartz, K. D. (2021). Leadership development of Zulu male youth in a South African township. In Handbook of Positive Youth Development (pp. 315-327). Springer, Cham. Retrieved from- https://link.springer.com/chapter/10.1007/978-3-030-70262-5_21
De Gama, B. Z., Jones, D. G., Bhengu, T. T., & Satyapal, K. S. (2020). Cultural practices of the Zulu ethnic group on the body and their influence on body donation. Anatomical Sciences Education, 13(6), 721-731. Retrieved from- https://anatomypubs.onlinelibrary.wiley.com/doi/abs/10.1002/ase.1950
Rodrigues, H., & Parr, W. V. (2019). Contribution of cross-cultural studies to understanding wine appreciation: A review. Food research international, 115, 251-258. Retrieved from- https://www.sciencedirect.com/science/article/pii/S0963996918307300
Ens, E. J., & Turpin, G. (2022). Synthesis of Australian cross?cultural ecology featuring a decade of annual Indigenous ecological knowledge symposia at the Ecological Society of Australia conferences. Ecological Management & Restoration, 23, 3-16. Retrieved from- https://onlinelibrary.wiley.com/doi/abs/10.1111/emr.12539
Harper, N. J., Gabrielsen, L. E., & Carpenter, C. (2018). A cross-cultural exploration of ‘wild’in wilderness therapy: Canada, Norway and Australia. Journal of Adventure Education and Outdoor Learning, 18(2), 148-164. Retrieved from- https://www.tandfonline.com/doi/abs/10.1080/14729679.2017.1384743
McKemey, M. B., Rangers, B., Rangers, Y. M., Costello, O., Hunter, J. T., & Ens, E. J. (2022). ‘Right?way’science: reflections on co?developing Indigenous and Western cross?cultural knowledge to support Indigenous cultural fire management. Ecological Management & Restoration, 23, 75-82. Retrieved from- https://onlinelibrary.wiley.com/doi/abs/10.1111/emr.12532
Sinclair, R. (2019). Aboriginal social work education in Canada: Decolonizing pedagogy for the seventh generation. First Peoples Child & Family Review: An Interdisciplinary Journal Honouring the Voices, Perspectives, and Knowledges of First Peoples through Research, Critical Analyses, Stories, Standpoints and Media Reviews, 14(1), 9-21. Retrieved from- https://www.erudit.org/en/journals/fpcfr/1900-v1-n1-fpcfr05475/1071284ar/abstract/
Fernando, T., & Bennett, B. (2019). Creating a culturally safe space when teaching Aboriginal content in social work: A scoping review. Australian Social Work, 72(1), 47-61. Retrieved from- https://www.tandfonline.com/doi/abs/10.1080/0312407X.2018.1518467
McNabb, D. (2019). Decolonising social work education in Aotearoa New Zealand. Advances in Social Work and Welfare Education, 21(1), 35-50. Retrieved from- https://search.informit.org/doi/abs/10.3316/informit.530132370083635
Phillips, S. R., & Archer-Lean, C. (2019). Decolonising the reading of Aboriginal and Torres Strait Islander writing: reflection as transformative practice. Higher Education Research & Development, 38(1), 24-37. Retrieved from- https://www.tandfonline.com/doi/abs/10.1080/07294360.2018.1539956
Keet, C. M., & Khumalo, L. (2018, September). On the Ontology of Part-Whole Relations in Zulu Language and Culture. In FOIS (pp. 225-238). Retrieved from- https://books.google.com/books?hl=en&lr=&id=eI1xDwAAQBAJ&oi=fnd&pg=PA225&dq=zulu+culture&ots=JXeAmpeCW0&sig=NFmRxC3ev8DJOEEC_fFeacAFL8o
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