Promoting sustainable development in the Australian Murray-Darling basin: Envisioning an EcoSocial work approach

Interdisciplinary approaches for promoting sustainable development are critical for navigating social-ecological issues caused by the global environmental crisis. This paper examines the contribution that social work can make towards enhancing social and ecological wellbeing in the Australian Murray-Darling Basin. Located in south-eastern Australia, the Murray-Darling Basin encompasses a network of river systems and is facing severe ecological decline. Compounded by climate change, agricultural production is having adverse social and ecological impacts on local communities, including First Nations peoples, farmers, and women. EcoSocial Work is an area of practice within social work that emphasises the interdependence between ecological and human wellbeing. By applying a transformative EcoSocial Work model, interventions for supporting ecological and social wellbeing are considered at ontological, epistemological, and methodological dimensions of practice. Implications for promoting sustainable development suggest the need to integrate health and social well-being as a key element in government policy pertaining to the Murray-Darling Basin.


| INTRODUCTION
Interdisciplinary approaches for promoting sustainable development are recognised as critical for navigating the social-ecological issues caused by the global environmental crisis (Graham et al., 2023;Urata et al., 2023;Wohlgezogen et al., 2020).This paper examines the contribution that social work can make via adopting an EcoSocial Work approach to improving social and ecological wellbeing in the Australian Murray Darling Basin.Located in the interior of southeastern Australia, the Murray Darling Basin encompasses a network of river systems and is facing severe ecological decline (Murray-Darling Basin Authority, MDBA, 2023).Compounded by climate change, colonial activities associated with the clearing of forests, the replacement of native grasses, the building of dams, the introduction of cereal crops and livestock, and water harvesting for agricultural purposes are having adverse ecological effects (Colloff, 2014;Davies & Lawrence, 2019;Hartwig et al., 2022).The result is a range of ecological issues relating to a lack of water quantity and quality, stressed forests, dried wetlands, threatened native species, feral animals, and noxious weeds (MDBA, 2023).The impacts of ecological decline are also causing serious negative social and health impacts on community groups, including First Nations peoples, farming communities, and women.The United Nations Sustainable Development Goals (SDGs) provides an overarching framework for protecting the natural environment and promoting health, prosperity, and justice (UN, 2015).
First coined by Brundtland (1987) in her report to the United Nations World Commission on Environment and Development, sustainable development endeavours to reconcile the goal of environmental sustainability with continued human social, economic and cultural wellbeing (Blewitt, 2018).This paper draws attention to the contribution that social workers can make as part of an interdisciplinary approach to supporting social and ecological wellbeing in the Australian Murray Darling Basin.

| EcoSocial work practice
EcoSocial Work (ESW) is an area of knowledge and practice within social work that emphasises the interdependence between human and ecological wellbeing (Ramsay & Boddy, 2017).Distinct from traditional approaches in social work that primarily focus on socio-cultural and institutional aspects of human wellbeing, ESW expands the conceptualisation of wellbeing as inclusive of the ecological environment (Rambaree, 2020).While on the one hand, human wellbeing is affected by the ecological environment, so too is the ecological environment impacted by human activities (Boetto, 2016).ESW therefore involves working with people to create and maintain a healthy, sustainable, and biodiverse ecosystem for all living organisms (Ramsay & Boddy, 2017).ESW is also concerned with inequities caused by the unfair distribution of environmental resources and risks (Garlington & Collins, 2021), including an ecologically centred understanding of fairness for all living organisms (Fraser et al., 2021).A critical or structural approach to ESW recognises the interplay between individuals and the broader social and political systems that cause disadvantage and unequal power relationships (Närhi & Matthies, 2018).However, while ESW represents a movement within the profession to simultaneously nurture human and ecological wellbeing, it has been critiqued for its lack of practical realisation (Boetto et al., 2020) and continual prioritisation of human needs over ecological needs (Thysell & Cuadra, 2022).
An explanation of ESW is incomplete without regard for First Nations peoples.Although First Nations peoples represent diverse perspectives, for example regarding beliefs, languages and customs, their overall shared worldview is grounded in a deeply spiritual and holistic ontology that understands every aspect of life as interconnected (Gammage & Pasco, 2021;Green, 2023).As sovereign people of their lands, First Nations peoples worldwide adopt traditions that are relational, renewable, and sustainable for all living organisms (Billiot et al., 2019).White Euro-Western social workers have opportunities to learn from First Nations peoples, to listen deeply, and to walk in solidarity with First Nations peoples to restore their sovereignty and care of the Earth (Hiller & Carlson, 2018;Kime et al., 2018).Decolonisation is central to ESW involving the process of deconstructing colonial structures that oppress First Nations peoples and the ecological environment and giving voice to First Nations peoples (Billiot et al., 2019;Green, 2023).However, many White Euro-Western social workers remain unaware of the subtle colonisation processes taking place within the profession (Walter & Baltra-Ulloa, 2019).Decolonising therefore requires White Euro-Western social workers to examine their positionality and patterns of White privilege within the profession that reinforce colonial structures (Hiller & Carlson, 2018;Walter & Baltra-Ulloa, 2019).
Various models have been developed for implementing ESW, including those focusing on relational wellbeing (Hirvilammi & Helne, 2014), eco-centrism (Ramsay & Boddy, 2017); transformative ecosocial change (Boetto, 2017), environmental justice (Garlington & Collins, 2021), multidimensional practice (Slattery et al., 2022), and Foucaldian discourse analysis (Chang et al., 2022).While each model provides valuable insights for ESW, the model adopted for this discussion is Boetto's (2017) 'transformative ESW model'.This model was selected because it attempts to address the paradox between modernist roots within the profession that contradict principles of sustainable development, such as those relating to individualism and growth (Boetto, 2017).The model addresses this paradox by conceptualising a congruent philosophical base of practice that understands the relationship between ontological (being), epistemological (thinking) and methodological (doing) elements as a scaffolded and interconnected system (Boetto, 2017).By adopting a congruent philosophical base underpinned by holism and relationality, the model emphasises the interdependence between humans and the ecological environment (Boetto, 2017).
The 'transformative ESW model' by Boetto (2017) is depicted in Figure 1.The ontological dimension of practice involves aspects relating to the concept of 'self', involving the worldview, positionality, beliefs, and attitudes of the social worker (Boetto, 2017).In ESW, the ontological position challenges human-centric perspectives and adopts a holistic understanding of humans as a relational part of the ecological environment.The epistemological dimension of practice involves the application of social, cultural, and ecological knowledges and professional ethics to assist with understanding complex social Boetto, 2017).and ecological issues and to inform the development of ESW interventions (Boetto, 2017).Finally, the methodological dimension of practice refers to the actions, interventions and activities undertaken as part of ESW practice, that is the 'doing' of practice (Boetto, 2017).
Five specific levels of practice are outlined as part of the methodological dimension to serve as a guide for interventions and to acknowledge the multidimensional aspects of ecological and social issues, including the personal (self), individual, collective, community, and structural levels of practice (Boetto, 2017).Further discussion of this model will occur later in its application to the Australian Murray Darling Basin.

| The Murray-Darling basin ecological crisis
The Murray-Darling Basin (MDB) is made up of a complex system of rivers and lakes encompassing over one million square kilometres in the interior of south-eastern Australia (Bureau of Meteorology, BoM, 2017;Williams, 2011).The MDB is defined by its northern and southern basin areas, which are associated with unique climate, topography, and subsequent variable water flows within and between these areas (MDBA, 2023).Over 40 First Nations are located across the MDB (Australian Human Rights Commission, AHRC, 2009;Jackson et al., 2021), intersecting across one Australian territory and four Australian states (MDBA, 2023).The MDB supports a significant portion of Australia's biodiversity including species of flora and fauna found only within the MDB, such as the Superb Parrot, Coorong Mullet, and Murray Cod (AHRC, 2009;MDBA, 2023).The rivers and landscapes within the MDB are diverse and include forests, plains, grasslands, mountain ranges, and both dry, ephemeral, and permanent lakes (BoM, 2017;Williams, 2011).Over 30,000 wetlands exist in the MDB (BoM, 2017), some of which are listed internationally for their importance to migratory birds from other parts of Australia, and overseas (AHRC, 2009).Ecosystems that make up the MDB rely on the natural drying and flooding regime, the variability of which provides for major breeding events of birds, fish, and other fauna (Williams, 2011).
Activities coinciding with European colonisation have placed significant ecological stress on the MDB (Davies & Lawrence, 2019;Hartwig et al., 2022;Williams, 2011).The MDB is known as Australia's largest 'food bowl', producing around one-third of the country's food supply and contributing $22 billion to the Australian economy each year (MDBA, 2023).Approximately 7,300 irrigated agricultural businesses are supported by water in the MBD to grow food staples, such as rice, dairy foods, and cotton (MDBA, 2023).The provision of activities for agricultural development, including the clearing of forests, the replacement of native grasses, the building of dams, the introduction of cereal crops, livestock and pests, and water harvesting for irrigation is causing ongoing ecological decline (Colloff, 2014;Williams, 2011).Compounded by the effects of climate change and severe long-term drought at the turn of the century, increasing water demands by various stakeholders is causing a lack of water flow, soil salinity, poor water quality, stressed forests, dried wetlands, threatened native species, feral animals, and noxious weeds (MDBA, 2023;Williams, 2011).For example, 20 mammal species within the MDB have become extinct since European settlement (MDBA, 2023).A further 16 species of mammals, along with 35 species of bird 35 species of fishes, are endangered (MDBA, 2023).

| Australian government MDB policy
In 2007, the Australian government led a collaborative response to ecological issues in the MDB by coordinating an agreement with the State governments.This historic agreement led to the creation of a central governing body, called the Murray-Darling Basin Authority (MDBA), and the Water Act, 2007, assigning legislative powers to the National government on all matters pertaining to the MDB (Alexandra, 2020;Water Act, 2007).The MDBA developed the Murray-Darling Basin Plan (known as the 'Plan') that aimed to increase water flows in the environment and reduce water allocations for farming and agriculture.The Plan was signed into law in 2012 (Australian Government, 2012), however, it has been debated and critiqued for its lack of community consultation, governance structures, and decision-making processes (Alston et al., 2018a;Alston et al., 2018b;Ross & Connell, 2016).Proponents of the Plan contend that water marketisation increases water flow to the environment, helps farmers mitigate against climate risks, and increases net returns to farmers (Grafton & Horne, 2014).However, for First Nations Australians, this water marketisation represents another wave of colonisation where their rights and access to water are diminished (Hartwig et al., 2020).Further, Alston et al. (2018) argue that solutions addressing the water crisis have largely occurred within neoliberal constructs purposed to achieve greater efficiencies and technological developments, while neglecting the social contexts of communities.

| Integrating ESW into MDB policy to promote health and social wellbeing
The MDB Plan consists of nine key elements (Australian Government, 2012;MDBA, 2023).These key elements provide a comprehensive approach to water management designed to support agriculture and business, while maintaining the health of the ecological environment.Of the nine key elements, four relate specifically to sustaining water to protect the health of the ecological environment.
These three elements relate to: water for the environment to maintain and restore a healthy ecological system, and to resolve ecological problems, such as increased soil salinity and blue-green algae outbreaks (e.g., water recovery); preserving water quality (e.g., soil salinity, erosion); managing groundwater (e.g., maintaining groundwater health); and limiting water consumption (e.g., implementing local water resource plans).The remaining five elements are implementing a water market and trade system (e.g., permanent water entitlements, temporary water allocations); infrastructure development (e.g., building dams and weirs); adaptive management (e.g., trialling techniques in response to changing needs); compliance monitoring (e.g., enacting accountability measures); and evaluating water management (e.g., 5-year reporting cycle).However, a key aspect absent from the Plan is explicit reference to human health and social wellbeing.
Acknowledging the importance of intersecting social and ecological issues occurring in the MDB would enable a reconciliatory, integrative, and transformative approach to promoting sustainable development.This paper argues for the integration of human health and social wellbeing as an additional key element into the Plan, adapting the existing approach to include an additional 10th key element (Figure 2).

| ADVERSE HEALTH AND SOCIAL IMPACTS OF ECOLOGICAL DECLINE IN THE MDB
With more than 2.3 million people living in the MDB (MDBA, 2023), severe ecological decline is causing adverse health and social impacts on people and communities.The following discussion provides a snapshot of some of the unfolding health and social problems facing community groups, including First Nations people, farming communities, and women.Acknowledging the heterogenous characteristics within and between these communities is crucial, including characteristics relating to geographical and topographical differences, unique historical backgrounds, and diverse social and cultural identities.These diverse characteristics are associated with variable impacts and experiences requiring an ethical and inclusive approach to meeting complex social-ecological needs.

| First nations Australians
First Nations Australians are the sovereign people of the land and through various sustainable living practices over thousands of years have embodied a holistic and interdependent relationship with the ecological environment (Green, 2023).The term 'Country' is a First Nations Australian concept encompassing physical and spiritual elements of ecology where Country is considered an animate being and respected as the living breathing cosmos (Gammage & Pasco, 2021;Kime et al., 2018).Connection to Country is central to First Nations Australians identities, so that when Country suffers so too does the cultural and spiritual health of its peoples ("Yotti" Kingsley et al., 2009;Fatima et al., 2023).For many First Nations peoples living in the MDB, water is inherent to spiritual and cultural wellbeing, and for securing the necessities of life (Hartwig & Jackson, 2020).Gained over thousands of years, First Nations Australian knowledges provide valuable insight for protecting and sustaining water within the MDB.
For example, the Murrawari peoples located in the northwest of the MDB hold knowledge and practices that care for 'gilgais' water holes (Barker, 2010a), and soil and vegetation through fire stick farming (Barker, 2010b).
The ongoing ecological crisis facing the MDB is severely interfer- and has made efforts to consult with First Nations peoples, their interests, perspectives, and rights have largely been overlooked by a continued lack of water access and rights (Jackson et al., 2021;Nikolakis et al., 2016).Robison et al. (2018) refers to this situation as "water colonialism" involving the dispossession of water and continued loss of access to and control of the use, management and custodianship of water caused by British colonisation (p.899).For example, First Nations peoples account for 10% of the total population in the state of New South Wales, however own just 0.2% of available surface water (Hartwig et al., 2020).This lack of access to and ownership of water is a direct violation of human rights (Hartwig et al., 2020) and requires participation in the development of policy to ensure legal protection and conditions that ensure access and equity.et al., 2007;Wheeler, 2022).

| Farming communities
The social impacts of these hardships for farmers have led to a decline in farmer mental health.For example, a depreciation in financial capital, such as increasing farm debt and decreasing value of land, has been associated with farmer distress in the MDB (Yazd et al., 2019) (Alston, 2012) inhibit access to health services and compound these mental health issues.An intersectoral approach is therefore needed between health, agricultural and government sectors to improve farmer mental health, including the development of relevant policies across these sectors (Wheeler et al., 2019).

| Women
A gendered analysis concerning the impacts of ecological decline in the MDB is severely lacking.For women on farms, evidence suggests that reduced water in the MDB has caused negative health impacts involving an increase in violence against women, an increase in workloads, lifestyle sacrifices to educate children, and neglect of their own health to become protectors of family members' health (Whittenbury, 2012).Similarly, research by Alston et al., (Alston et al., 2018a;Alston et al., 2018b)

| Ontology: Relationality with ecological environment
An ontological worldview depicts how people perceive and understand the world, including the qualities of being, existence and reality (Lincoln et al., 2017).While ontology in the first instance may not appear to be directly related to practice, it is argued that morals, beliefs, and attitudes cannot be separated from behaviour and action (Aymer & Okitikpi, 2000).In ESW, the personal dimension of how practitioners understand and relate to the natural environment influences their approach to professional practice (Boetto, 2017).That is, and relationality (Bell, 2021(Bell, , 2023;;Boetto, 2017).This worldview may be supported by aspects of various philosophical foundations, including those relating to Indigenous Spirituality (Billiot et al., 2019), Deep Ecology (Klemmer & McNamara, 2020), Christianity (Leal, 2006), Ecofeminism (Bell et al., 2022), Buddhism (Strain, 2016) and other belief systems.
In the MDB, an understanding of the reciprocal relationship between humans and the ecological environment is foundational for addressing complex social and ecological issues.At a base level, the natural environment, and ecosystems that make up the MDB, support the ecosystems that make up the MDB will induce an innate sense of care, concern, and reverence for nature.However, if disequilibrium between this human-ecological relationship occurs, then the important ecosystems necessary for human and ecological wellbeing are challenged.

| Epistemology: Knowledge and ethics
Epistemology refers to an understanding about how knowledge is created and what counts as knowledge (Lincoln et al., 2017).According to Reid et al. (2021), all knowledge is shaped by ontological assumptions, whether consciously or unconsciously.The epistemological base in ESW is made up of the perspectives, knowledge and theories that inform practice (Boetto, 2017).These knowledges help to organise and understand complex situations to guide action that promote sustainable development.Dominant forms of contemporary knowledge within the Global North often privilege Euro-Western forms of knowledge underpinned by modernist assumptions associated with colonialism, neoliberalism and patriarchy (Bell, 2021(Bell, , 2023)).These dominant forms of knowledge hold nature as an objective entity separate from human experience and position the male human as superior to other living entities (Bell, 2021(Bell, , 2023)).This view is criticised for neglecting the social and cultural dimensions of the ecological environment, and for developing a culture of domination and exploitative tendencies towards the misuse and abuse of the ecological environment (Boetto, 2019).
Proponents of sustainable development argue for the integration of diverse knowledge systems, including First Nations knowledges (Ali et al., 2021;Breidlid & Krøvel, 2020;Lam et al., 2020;Makondo & Thomas, 2018) and ecofeminism (Husein et al., 2021;Pandey, 2010;Rainard et al., 2023).The integration of First Nations knowledges involves recognition that First Nations peoples established knowledge about care of the Earth, most which were disrupted from colonialist activities (Byskov & Hyams, 2022).In the MDB, First Nations peoples have accumulated knowledges spanning thousands of years relating to various water bodies (Jackson et al., 2021).For example, the Ngemba Nation located in the north-west of the MDB used advanced river hydrology and fish ecology to sustainably harvest fish throughout receding flood waters and drought (Bark et al., 2015).However, attempts to integrate First Nations and Euro-Western knowledges have been critiqued for "transactional and extractive" processes that subjugate and devalue First Nations knowledges (Latulippe & Klenk, 2020, p. 7).These devaluing processes occur when Indigenous knowledges are separated from the local place and contexts where it holds meaning (Latulippe & Klenk, 2020).An ethical approach to knowledge integration therefore requires First Nations governance over their knowledges and the removal of structural barriers to enable the embodiment of their knowledge practices, such as access to land and water (Latulippe & Klenk, 2020).
The integration of ecofeminist knowledges requires an understanding of the connections between the domination of nature and the exploitation of women, largely from patriarchal structures in society that privilege men (Bell, 2021(Bell, , 2023;;Warren & J., 1990).Ecofeminism advocates for the need to deconstruct knowledge premised on traditional hierarchical dualisms, such as male-female, cultural-nature, black-white, and mind-body (Plumwood, 2002;Warren & J., 1990).
While there are several branches of ecofeminism, 'critical feminism' is proposed as a transformative approach that recognises the interplay between ecofeminism and eco-political systems that cause exploitation, disadvantage, and unequal power relationships (Gaard, 2017).
Drawing from Plumwood (2002), 'critical ecofeminism' transcends classic ecofeminist theories by emphasising diverse forms of oppression and an intersectional understanding of the oppression of diverse groups, including all genders, First Nations peoples, and all living organisms (Gaard, 2017;Rainard et al., 2023).Nevertheless, ecofeminist knowledges are critiqued for originating from Euro-Western theorists and for upholding colonialist and neoliberalist structures, thereby neglecting First Nations women's sovereignty (Berenstain et al., 2022).An anti-essentialist perspective is therefore required to promote the creation of knowledge that is holistic, relational, and diverse (Butler & Scott, 1992;Gaard, 2017;Rainard et al., 2023).

| Methodology: Actions and interventions
The methodological dimension of practice represents the 'doing' aspect of practice, including actions and interventions to promote sustainable development (Boetto, 2017)

| Personal level
The personal level of practice involves attention to the practitioner's 'self' growth.This level of practice is deeply introspective and requires practitioners to develop a personal understanding of their interconnectedness with the ecological environment.While this level of practice appears to be unrelated to action, its inclusion recognises the relationship between the personal self and predisposition towards implementing ESW interventions (Norton, 2012).Drawing from feminist theory, Pennell and Allen (1984) challenge social work's tendency to separate the personal and professional domains and argue for their integration to address personal problems rooted in the activities of oppressive institutions and systems of power.For practitioners from Euro-Western backgrounds, enacting the personal level of practice may involve a process of examining personal beliefs and assumptions gained through socialisation processes within contemporary modernist society.For example, a human-centred or individualised view of self tends to separate people from the ecological environment and promotes an instrumental attitude towards nature-that is, the idea that nature is a resource for human development.
In the MDB, practitioners need to carefully assess the status of their existing relationship with ecological systems within the MDB.
Various activities can be undertaken to facilitate this selfassessment process, such as constructing an ecomap encompassing interactions between practitioners' and the ecological environment in the MDB (e.g., drinking water, energy consumption, food staples).
A guided process of critical reflexivity supports this process and is

| Individual level
The individual level involves direct practice with individuals and families (Ramsay & Boddy, 2017).Being able to locate individuals and families within the context of the ecological environment provides insight for understanding difficult circumstances in the context of ecological decline and climate change (Boetto, 2017), for example household food insecurity, poverty and disadvantage, mental health issues, displacement of communities and homelessness due to disasters.In addition, moving away from individualised conceptualisations of wellbeing constructed in economic terms (e.g., level of income, wealth) towards collective and sustainable lifestyle practices is essential for promoting sustainable development (Hirvilammi & Helne, 2014). In

Practice level Intervention examples
Individual level • Outreach individuals and families located on farms.
• Connect with First Nations kinship groups.
• Encourage positive interaction with ecological environment to promote stewardship capacities.

| Collective level
The collective level involves action at the group and organisational levels of practice and relies on the collaborative effort of like-minded individuals (Boetto, 2017;Garlington & Collins, 2021).The term 'collective' is used to emphasise co-operative and shared strategies within groups.Collective interventions involve working with community members and colleagues (Boetto et al., 2020).Collective interventions also take place within and between organisations where social workers align with like-minded colleagues that strive for organisational change, including developing organisational policy, and creating partnerships with other organisations to facilitate common goals relating to sustainable development (Garlington & Collins, 2021;Norton, 2012). In

| Structural level
The structural level of practice acknowledges the political context of social and ecological problems, and aims to identify power relationships, question dominant assumptions, work alongside marginalised groups, and undertake emancipatory forms of action (Rambaree et al., 2019).Interventions at the structural level aim to facilitate economic and political change to structures within society, which inadvertently contribute to the cause of social and ecological problems (Boetto, 2017).This involves exposing the political nature of climate change, including powerful groups in society that gain from environmental exploitation, such as governments and multinational corpora- neoliberal structures that disadvantage small farms and farming families is essential for preserving and restoring sustainable agricultural practices.The involvement of all parties in decision making processes at the policy level, and liaison with government representatives and interdisciplinary organisations is crucial for addressing complex issues relating to water access and rights.Engagement with public education campaigns, social media at the local, national, and international levels is crucial.Examples of interventions at the structural level of practice are provided in Table 5.

| CHALLENGES IMPLEMENTING ESW
ESW operates within the context of broader society and is therefore influenced by dominant discourses shaping Euro-Western societies, which contradict sustainable development (Boetto, 2019).A dominant discourse refers to "sets of language practices that shape our thoughts, actions and even our identities" (Healy, 2022, p. 3) (Bell, 2021(Bell, , 2023;;Boetto, 2019).As a profession formed in the modernist era (Webb, 2007), many of the values associated with these dominant discourses are inherently incorporated into contemporary social work practice, thereby encouraging a culture of domination and separateness from the ecological environment (Boetto, 2019).For example, the profession's co-dependency with the welfare state and associated endeavours to promote full employment unwittingly supports capitalism (Matthies et al., 2020).This paradox between modernist roots that contradict principles of ESW highlights philosophical incongruities within social work requiring a reconciliatory, integrative, and transformative way forward for promoting sustainable development (Boetto, 2019).
The implementation of ESW usually takes place within an organisational context where most social workers are employed.The extent to which ESW can be implemented is therefore influenced by the priorities and policies of employing organisations.Often, social workers are faced with competing principles within organisations that constrain or compromise ecological care and concern (Boetto et al., 2020(Boetto et al., , 2022).An emerging post-welfare state paradigm has resulted in reduced funds allocated to social policy projects and short-term competitive-based funding contracts for organisations that operate within a market-centred ideology (Deeming & Smyth, 2015).In addition to this, the 'environment' within the welfare sector has traditionally been conceptualised in socio-cultural terms, including institutional, social, and cultural systems, rather than recognition of the ecological environment as fundamental to human wellbeing (Närhi & Matthies, 2018).Funding priorities and outcomes therefore often emphasise socio-cultural issues, and short-term outcomes, creating barriers for practitioners concerned with promoting sustainable  development (Boetto et al., 2020).Nevertheless, this practice reality is not dissimilar to other practice challenges faced by social workers that relate to fulfilling the profession's ethical commitments, such as those relating to social justice and human rights.By understanding the influence of dominant discourses and a market-oriented welfare system, social workers can pursue collective efforts within the profession to create opportunities for promoting sustainable development.

| CONCLUSION
This paper attempts to demonstrate the contribution that social work can make as part of an interdisciplinary approach towards promoting sustainable development in the Australian MDB.A transformative ESW approach in social work emphasises the interdependence between human and ecological wellbeing and is appropriate for ing with First Nations Australians' capacity to participate in cultural and spiritual activities, including song lines, harvesting of medicinal plants, ceremonies, hunting and fishing (AHRC, 2009).Cultural flows are a significant issue for First Nations peoples in the MDB and refer to the establishment of legal entitlements to water for improving their cultural, spiritual, ecological, social, and economic wellbeing as an inherent right (Murray Lower Darling Rivers Indigenous Nations, 2007).While the government acknowledges 'cultural flows'

Farms
operated and managed by families in the MDB contribute to a large portion of Australia's food supply, and their viability is essential for the country's future food security(MDBA, 2023).However, significant challenges over previous decades have inhibited farmers' capacity to thrive and maintain feasibility.These challenges have involved increasing globalisation, financial market deregulation, technological F I G U R E 2 Integrating health and social wellbeing into the MDB Plan.advancement, economic restructuring, and the impacts of climate change(Cheers et al., 2007;Wheeler, 2022).According toPeel et al. (2019), there was a 20% decline in Australian farmers between 2006 and 2016.In the MDB, this decline has been associated with reduced water allocations for agricultural production leading to farm viability issues and the subsequent growth of large-scaled non-local farming enterprises(Alston et al., 2017).Longer-term impacts have resulted in significant social and economic issues for rural communities, including the withdrawal of services in many rural towns and villages, outward population migration, unemployment, and poverty(Cheers on dairy farms in the MDB found that the restructuring of farm business strategies to account for reduced water and associated financial hardship has impacted women's workloads, involving an increase in on-farm labour (i.e., farm work) and off-farm labour (i.e., paid work).These authors further contend that changes to women's workload have remained unacknowledged, thereby reshaping, and perpetuating patriarchal power relationships.Australian rural women also experience disadvantage on a range of socio-economic indicators compared to their female counterparts in metropolitan areas, including lower levels of education, difficulties accessing health services, and a lower median age of death(Boetto & McKinnon, 2013).While this evidence causes concern for rural women on farms, research in the MDB largely focuses on Euro-Western women, rendering women with diversity invisible(Castro & Pini, 2022).There is therefore urgent need to consider the experiences of rural women with overlapping social identities, for example relating to culture, religion and socio-economic status.3 | ENVISIONING AN EcoSocial WORK (ESW) APPROACHEnvisioning an ESW approach to the ecological crisis occurring in the MDB draws attention to the contribution social work can make as part of an interdisciplinary approach to promote social and ecological wellbeing.By adopting a transformative ESW model developed byBoetto (2017), a practice response involves consideration of the philosophical base of social work practice, including ontological (being), epistemological (doing) and methodological (doing) dimensions.These philosophical dimensions of practice are explained below in the context of the Australian MDB.
the beliefs and values about the purpose and place of the ecological environment will inform practitioners' thoughts and actions, including the types of practice interventions implemented.While ontological beliefs in conventional social work are inherently human-centred, for example by focusing on human wellbeing as defined by income and employment(Hirvilammi & Helne, 2014;Matthies et al., 2020), ESW views humans as a relational part of a much larger, holistic, and interdependent system(Rambaree, 2020;Ramsay & Boddy, 2017).An ESW ontology is made up of a conscious set of beliefs and attitudes that reflect an interdependence between all living organisms.Relevant ontological beliefs relating to ESW involve interdependence, holism, life through photosynthesis and the generation of oxygen that people and animals breathe in.The MDB represents a critical source of food and water, a home for flora and fauna, a place for meditation, prayer and ceremonial practices, a foundation for producing energy, a haven for children's play, the provision of livelihoods, a source of income, and a nature and tourist experience.The way humans interact with the MDB determines the reciprocal quality of this interdependent relationship.A deep spiritual relationship embodying harmony with . Having established ontological and epistemological foundations for practice consistent with sustainable development principles, opportunities to transcend humancentred practice interventions are possible.ESW action involves a multidimensional approach that incorporates concern for social and ecological wellbeing at the micro (individuals and families), meso (group and organisations) and macro (community and political) levels of practice (Rambaree et al., 2019; Ramsay & Boddy, 2017).In accordance with Boetto's (2017) ESW model, five levels of practice make up the methodological dimension, including the personal (self), individual, collective, community, and structural levels of practice.These levels of practice are briefly outlined below, along with examples of interventions in corresponding tables.

•
tions.In the MDB, sustainable development can be promoted by enabling First Nations sovereignty and governance over their knowledges, including the removal of structural barriers to support the embodiment of their knowledge practices.In addition, challenging T A B L E 3 Examples of interventions at the collective level of practice.Connect with the First Nations Elders to listen deeply and learn about local cultural knowledge and practices.• Make direct contact with organisations dedicated to working with farmers and agriculturalists.• Collaborate with interdisciplinary professional groups and organisations interested in social and ecological wellbeing.• Liaise with local groups, such as women's groups, schools, cultural groups, sports clubs, arts and leisure clubs, and faith-based communities.• Facilitate the formation of connections between social groups experiencing isolation using naturebased activities.• Source and share information with groups about local events relating to social and ecological wellbeing.• Co-design/facilitate educative workshops relevant to social and ecological priorities of specific groups.• Develop skill building activities for groups led by local community members.• Strengthen capacity and skills development within diverse and marginalised groups.• Review organisational policies and identify ways to emphasise a holistic approach to social and ecological wellbeing.• Ensure organisational policies relating to disaster preparedness, response and recovery are updated.

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Undertake an asset-based community assessment to identify strengths and priorities.•Understand the demographical and geographical characteristics of the local community.• Participate in community customs and activities to develop local knowledge and cross-cultural learning.• Facilitate the mobilisation of resources embedded in local level social networks to build community capacity and promote sustainable development.• Facilitate and support local First Nations groups to mobilise resources and knowledges within community.• Ensure First Nations peoples are central to local community planning, including the development of independently led governance structures.• Ensure marginalised groups in local community are represented as stakeholders in development and planning activities.• Facilitate participatory and co-design approaches for addressing sustainable development needs.• Identify and support residents to undertake community-led capacity building initiatives.• Facilitate grassroots planning for improving community disaster preparedness, including isolated and marginalised groups.• Facilitate and mentor ambassadors within the local community to represent community needs.
addressing the complex social and ecological issues occurring in the MDB.Adopting a transformative ESW approach takes account of the philosophical base of practice, including ontological (being), epistemological (thinking), and methodological (doing) dimensions.Importantly, a congruent philosophical base emphasising holism and interdependence enables the integration of non-dominant worldviews and knowledges that enrich practice for building a reconciliatory, integrative, and transformative interventions.Conceptualising practice from a philosophical standpoint has potential to disrupt dominant modernist fixed assumptions that contradict principles of sustainable development, such as those relating to individualism and growth.Although it is acknowledged that the transformative change proposed by ESW requires a paradigmatic shift within the profession, as well as broader Euro-Western society, this model for practice represents a starting point for the eco-social change required in the context of the global environmental crisis.Importantly, ESW highlights the absence of human health and social wellbeing from government MDB policy.Implications for promoting sustainable development suggest the need to integrate human and social wellbeing as a key element in policy pertaining to the Murray-Darling Basin.ACKNOWLEDGMENT Open access publishing facilitated by Charles Sturt University, as part of the Wiley -Charles Sturt University agreement via the Council of Australian University Librarians.ORCIDHeather Boettohttps://orcid.org/0000-0002-3606-7878 the MDB, various interventions can be developed for improving social and ecological wellbeing at the individual level of practice, including outreaching families on farms, connecting with First Nations kinship groups, and coordinating the provision of mobile health services to rural communities.Interventions at the individual level may also involve the provision of nature-based therapeutic interventions, such as 'walk and talk' counselling, animal-assisted therapy, and nature mindfulness.Examples of interventions at the personal level of practice.
While adopting nature-based interventions may be critiqued for 'using' the ecological environment for human benefit, these interventions also create opportunities for promoting stewardship capacities.Examples of interventions at the individual level of practice are provided in Table 2. T A B L E 1 T A B L E 2 Examples of interventions at the individual level of practice.

Table 4 .
the MDB, various interventions can be developed for improving social and ecological wellbeing at the collective level of practice, including utilising group dynamics to support people experiencing common issues via therapeutic and self-help groups.While the purpose and aims of groups need to be determined by the community, programs could include mental health first aid, land and water care,

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Examples of interventions at the structural level of practice.Advocate for First Nations governance structures to promote embodiment of knowledges.• Facilitate the removal of barriers preventing First Nations peoples from access to land and water.• Make direct contact with government representatives at local, state, and national levels.• Make direct contact with organisations involved in social, ecological, and agricultural research.• Attend and participate in local government meetings to advocate for sustainable development.• Provide information and updates to local community members about policy changes impacting their situations.• Facilitate a public forum about a local community concern relating to sustainable development.• Facilitate and engage in social media campaigns about local social and ecological issues.• Organise local community responses to national and global events relating to sustainable development.• Facilitate collective social action and advocacy groups for disadvantaged and marginalised groups.• Link into public education campaigns that promote sustainable development.
T A B L E 5