Aboriginal People In Australia Research Articles

Ecological Literacy and Local Wisdom of Australian Aboriginal People in Welcome to My Country Written by Laklak Burarrwanga and Family

The life of Aboriginal people in Australia has been depending on nature since thousands of years ago. The sources of their food are entirely of natural origin. Although they live in a nomadic way, they still maintain and protect the nature around them in order not to damage and become extinct. This research aims to explore ecological literacy (eco-literacy) and local wisdom of Aboriginal people to maintain a mutual symbiosis between man and nature, reflected in a non-fiction book entitled Welcome to My Country written by Laklak Burarrwanga and Family. This is descriptive qualitative research using the ecocriticism approach. The result shows that Australian Aboriginal people have much knowledge of eco-literacy that they apply in everyday life to maintain the sustainability of the ecosystem. Besides, they also have local wisdom they believe will bring good things in their life in terms of protecting their natural environment.

Bordered welfare in Australia: Income management as a bordering technology of neoliberal and colonial governance

In this article we investigate the imposition of compulsory income management on racialised categories of welfare recipient in Australia, identify the contribution made by neoliberalism and settler colonialism in shaping that policy, and characterise income management as a form of ‘bordered welfare’. We begin by acknowledging that key features of neoliberal governance include an ideological aversion to the provision of welfare and the shifting of responsibility onto individuals to promote their own financial security and wellbeing. This has been accompanied by punitive approaches to welfare provision for those perceived to be deficient neoliberal citizens and a commitment to using financial levers, including the welfare system, to shape all manner of human behaviour. We trace the contours of the income management system and report the views of Aboriginal organisations and community leaders about their differential treatment as welfare recipients, noting that restrictions on financial autonomy are a well-documented form of surveillance and control historically directed towards Aboriginal Peoples in Australia. We conclude that this system operates as a form of bordered welfare that classifies certain categories of Aboriginal people as deficient citizens, subjecting them to differential, and detrimental, treatment driven by the ideologies and technologies of both neoliberalism and settler colonialism.

Factors influencing survival and mortality among adult Aboriginal Australians with bronchiectasis-A 10-year retrospective study.

The prevalence of bronchiectasis among adult Aboriginal Australians is higher than that of non-Aboriginal Australians. However, despite evidence to suggest higher prevalence of bronchiectasis among Aboriginal people in Australia, there is sparce evidence in the literature assessing clinical parameters that may predict survival or mortality in this population. Aboriginal Australians residing in the Top End Health Service region of the Northern Territory of Australia aged >18 years with chest computed tomography (CT) confirmed bronchiectasis between 2011 and 2020 were included. Demographics, body mass index (BMI), medical co-morbidities, lung function data, sputum microbiology, chest CT scan results, hospital admissions restricted to respiratory conditions and all-cause mortality were assessed. A total of 459 patients were included, of whom 146 were recorded deceased (median age at death 59 years). Among the deceased cohort, patients were older (median age 52 vs. 45 years, p = 0.023), had a higher prevalence of chronic obstructive pulmonary disease (91 vs. 79%, p = 0.126), lower lung function parameters (median percentage predicted forced expiratory volume in 1 s 29 vs. 40%, p = 0.149), a significantly greater proportion cultured non-Aspergillus fungi (65 vs. 46%, p = 0.007) and pseudomonas (46 vs. 28%, p = 0.007) on sputum microbiology and demonstrated bilateral involvement on radiology. In multivariate models advancing age, prior pseudomonas culture and Intensive care unit (ICU) visits were associated with increased odds of mortality. Higher BMI, better lung function on spirometry, prior positive sputum microbiology for Haemophilus and use of inhaled long-acting beta antagonist/muscarinic agents may have a favourable effect. The results of this study may be of use to stratify high risk adult Aboriginal patients with bronchiectasis and to develop strategies to prevent future mortality.

A Postcolonial Psychoanalytic Study of Indigenous Futurism in Ambelin Kwaymullina’s The Interrogation of Ashala Wolf and Marianne De Pierres’ Nylon Angel

This article aims to critically assess the projection of ‘Indigenous Futurism’ by examining the select Australian young adult novels using Jaques Lacan’s Anamorphosis from a postcolonial perspective. Ambelin Kwaymullina’s speculative fiction The Interrogation of Ashala Wolf (2012) projects a futuristic Australia where the tribal people are seeking independence from a colonial authority. Similarly, the plot of Marianne de Pierres’ Nylon Angel (2004) revolves around the issues of the marginalized people in Australia in a techno-dystopian world. The objective of this article is to critically examine these two speculative novels using Lacan’s anamorphosis concept to correlate how these authors have connected the contemporary issues in Australia and also how they have speculated the issues of the Aboriginal people in Australia in the future. Additionally, this article also aims to highlight how they have projected the ‘Indigenous Futurism’ from an Aboriginal man’s perspective using anamorphosis.

Navigating two worlds: developing a learning map to visualise the knowledge and skills required for culturally informed shared decision making with Aboriginal people in New South Wales Australia

Finding Your Way is a shared decision making (SDM) resource created with and for Aboriginal people in 2021. It is the only culturally adapted SDM resource for Aboriginal people in Australia and one of few examples developed with First Nations people internationally. A two-round modified e-Delphi approach, incorporating yarning methods, was used to gather expert opinions and reach a consensus on the capabilities (knowledge and skills) required to effectively use Finding Your Way and engage in SDM with Aboriginal people. 29 predefined capabilities were gleaned from the research evidence and yarning sessions to form the basis of the e-Delphi. 138 panel members completed round one of the e-Delphi between 19/01/2023 and 27/01/2023, and 113 completed round two between 09/02/2023 and 20/02/2023. There was 82% panel member retention rate across the two-e Delphi rounds and the consensus threshold was 75% strongly agree. Consensus was reached for ten capabilities, and a learning map was developed to reflect Aboriginal valuing, being, knowing and doing as represented in the Aboriginal 8 Ways of Learning pedagogy. Cultural imagery was used to create the learning map representing key knowledge and skills required ton use Finding Your Way, presenting this information in a symbolic and non-linear way.

The Threads That Weave Me

The Threads That Weave Me

Australian Selectors in the Nineteenth Century and Discrepancies in Imaginings and Realities: Critical Family History

Queensland became an independent state in 1859, separating from New South Wales. Almost immediately, an ambitious plan on migration was embarked upon in order to attract emigrants to Queensland, above all other possible colony destinations in the British Empire. Henry Jordan was instrumental as the Emigration Commissioner (1861–1866) in devising the land order scheme and Richard Daintree, as Agent-General, wooed, through modern techniques on never-before-seen photography in colour, small capitalists to the isolated outreaches of Queensland, where settlement was encouraged. Life there for those that migrated was, however, vastly different from what either they knew in Britain, or what they expected. But, ultimately, they settled, took possession of considerable stretches of lands, as selectors, or pastoral land owners, with disregard for the indigenous populations there. In this article, I examine one migration story on an ancestor in the nineteenth century, Andrew Milne, from London to Queensland, through the lens of critical settler family history theory. I take up the challenge for historians to question who their ancestors were, since the past is telling of the present, and the perceptions that are longed for in the future selves. Namely, in the construction of the future self, an individual must also confront their past, and the lives of those that preceded them. In particular, in the case of Australia, settlement, colonisation, and the possession of land are not benign, and are not isolated events, but have an impact on the present and future lives of both descendants of those that possessed the land, and those from whom it was taken away. The legacy of racial segregation (through the Stolen Generations), and despite the attempt to ‘close the gap’ since 2008, Aboriginal peoples in Australia still suffer the consequences of objectification and dehumanisation to which they were subjected. The consequences are not only financial and economic, but are visible in health, education, social status, and in their mistrust of public services.

Finding Your Way – A shared decision making resource developed by and for Aboriginal people in Australia: Perceived acceptability, usability, and feasibility

BackgroundFinding Your Way is a culturally adapted shared decision making (SDM) resource for Aboriginal (First Nations) people of Australia. It integrates the Eight Ways of Aboriginal Learning (8 Ways) and was created by Aboriginal health workers and community members in New South Wales (NSW), Australia. ObjectiveTo explore the perceived acceptability, usability, and feasibility of Finding Your Way as a SDM resource for Aboriginal people making health and wellbeing decisions. MethodsThe web-based resources were disseminated using social media, professional networks, publications, and the ‘Koori grapevine’. Thirteen ‘champions’ also promoted the resources. An online questionnaire was available on the website for three months. Framework analysis determined early indications of its acceptability, usability, and feasibility. Web and social media analytics were also analysed. Partnership with and leadership by Aboriginal people was integrated at all phases of the project. ResultsThe main landing page was accessed 5219 times by 4259 users. 132 users completed the questionnaire. The non-linear and visual aspects of the resources ‘speak to mob’ and identified with Aboriginal culture. The inclusion of social and emotional well-being, and the holistic approach were well received by the small number of users who opted to provide feedback. They suggested that non-digital formats and guidance on the resources are required to support use in clinical practice. ConclusionThe 8 Ways enabled the development of a culturally safe SDM resource for Aboriginal people, which was well received by users who took the time to provide feedback after a brief dissemination process. Additional accessible formats, practice guides and training are required to support uptake in clinical practice. Practice implicationsFinding Your Way could be used to help improve experiences, health literacy, decision making quality and outcomes of healthcare for Aboriginal Australians.

Clinicians' perspectives on why young Aboriginal people are not testing for sexually transmissible infections in Western Sydney.

Incidence of sexually transmissible infections (STI) amongst young Aboriginal people in Australia are significantly higher compared to the wider population. Low levels of engagement with public sexual health services also exacerbates health inequity. This study sought to understand the access barriers facing Aboriginal People with local Sexual Health services from the perspective of local clinicians within Western Sydney. Six clinicians (six registered nurses, two medical practitioners) and two social workers, working in a Sexual Health service, were interviewed using a semi-structure questionnaire. Interviews were audio recorded and transcribed verbatim. Interview texts were analysed using NVIVO 12 and a thematic analysis undertaken. Thematic analysis revealed three broad themes: personal, practical, and programmatic. Clinicians believed the involvement of Aboriginal people in service delivery would contribute to greater inclusion and more culturally competent services. Clinicians also considered that young Aboriginal people were unaware of the risks of untreated STIs, and that greater STI-related education regarding risk and prevention may reduce STI incidence and improve participation in services. Clinicians believed that culturally-competent STI education would be more effective if co-designed with the local Aboriginal community. Clinicians identified that Aboriginal young people were concerned about their privacy when accessing services, and that barriers could be reduced by greater community engagement in service delivery design and quality improvement initiatives. The three themes identified in this study provide guidance for service providers about approaches that may enhance the access, participation, and cultural safety sexual health services for Aboriginal clients.

Experimental use-wear patterns on silcrete, bottle glass and porcelain plate tools

Aboriginal people in Australia have used stone tools since first arrival about 65,000 years ago. After permanent European colonisation over 200 years ago people continued to use stone, but also incorporated new, introduced tool materials in novel ways. To understand how these introduced materials supplemented or replaced stone, we need new functional analyses and reference databases that compare experimental use-wear patterns on introduced materials with archaeological use-wear patterns. In the Riverland region of South Australia, silcrete and chert are common tool stones recovered from archaeological sites, but there is also evidence of introduced materials including glazed porcelain and bottle glass. Here, we report experimental use-wear patterns on silcrete, bottle glass and glazed porcelain plate tools. Tasks included processing wood, bone, skin or hide, meat and cattail reeds with a variety of tool motions. Results show that striations are more common on glass and glazed porcelain than on silcrete. The glazed porcelain, glass and silcrete experimental tools register distinctive use-wear patterns for some but not all tasks, and supplement previous functional studies of these materials.

Dithering Between Consultation and Consensus – Whereto with Advisory Bodies for Indigenous Peoples?

The establishment of permanent, national consultative bodies for Indigenous Peoples is rare, but insight can be gained from comparative experiences such as the Sámi Parliament of Finland, previous advisory bodies for Aboriginal People in Australia, and more recently progress by the Khoisan in South Africa. Advisory bodies for Indigenous Peoples at the national level are often the victim of competing expectations. Governments tend to approach advisory bodies as fora for consultation on terms that are, in essence, dictated by government with the outcome being little more than non-binding recommendations, whilst Indigenous Peoples seek a form of co-government arrangement whereby there is some legal or policy requirement for their advice to be actively sought and sincerely considered, even if such advice is not legally binding. Four questions are the subject of this article: (1) how should an advisory body be composed; (2) what should be the policy or functional areas on which consultation must take place; (3) what is meant by an obligation to consult or to negotiate; and (4) can laws or policies be judicially challenged if there was a failure to consult, or if there is a failure to give effect to the advice received from the advisory body? The conclusion is reached that the enforceability of good faith negotiation or consultation obligations is principally found in the conduct and goodwill of governments, rather than by way of judicial review and oversight. Courts are unlikely to evaluate the substance of negotiations whereby the merit or reasonableness of proposals and counter-proposals become a matter for judicial consideration. Courts have, however, shown a greater willingness to consider procedural aspects of consultation such as the actions, behaviour, and conduct of the parties during the course of consultation, but with acknowledgment that at law good faith consultation does not necessarily imply a veto; it does not legally mandate an agreement; and it does not preclude a party standing firm in its position. It is noted that even in those cases where courts have enforced consultation obligations, actual consultation is usually directed at local projects that involve access to traditional lands, and not to general consultative rights or duties at a national level about national socio-economic policies.

Exemptions from Compulsory Income Management: A Short “History of the Present”

The historical study of exemptions has focused on escape from protectionist policies designed to control and monitor Aboriginal people in Australia — restricting their freedom of movement, intruding into their family life, and reducing their ability to participate on equal terms in the labour force. In this paper, we consider a contemporary policy — income management — which primarily restricts the freedom to dispose of personal income and has targeted Aboriginal people and communities, both directly and indirectly. Provisions for individual exemptions have been incorporated inconsistently within the many iterations of income management, and Aboriginal people are significantly less likely than others to be granted an exit from this form of financial control. The study reported here is an example of mixed‐methods social research, rather than an historiography. We use techniques of historical comparison to illuminate contemporary practices and identify the ongoing influence of settler‐colonial governance in the lives of Aboriginal people.

Western Australian Aboriginal young women and community representatives identify barriers to school attendance and solutions to school non-attendance

The barriers to school attendance that affect young Aboriginal people in Australia are diverse, immense and well documented; however, except for a handful of studies, Aboriginal students’ voices receive no platform for policy makers to hear them. In this paper, we present results from yarning circles about barriers to school attendance conducted with young Aboriginal women that participate in an education engagement program called Shooting Stars at Narrogin Senior High School. Yarning circles were facilitated, analysed and discussed within a framework of relatedness, with the researchers embracing their own standpoint, and the standpoint of the Shooting Stars participants, as Indigenous women. The results from these participant yarning circles were discussed with the Shooting Stars Narrogin localised steering committee, and this discussion is presented here, alongside the outcomes, both achieved and projected, to which committee stakeholders have committed. For the most part, the participants and the steering committee discussed racism, teacher–student relationships, and peer connectedness, and how these were related to participant attendance and engagement at school. This paper showcases the power of the yarning circle as a tool for collaboration in that it provides a space to create cohesion through conversation, through contention and through sharing.

Kaili Chun, with the Aboriginal Peoples of Australia and the Indigenous Peoples of the Torres Strait Islands: Uwē ka lani, Ola ka honua (When the Heavens Weep, the Earth Lives)

Kaili Chun, with the Aboriginal Peoples of Australia and the Indigenous Peoples of the Torres Strait Islands: Uwē ka lani, Ola ka honua (When the Heavens Weep, the Earth Lives)

Assessing mental health in Aboriginal youth

IntroductionThe assessment of social and emotional wellbeing (SEWB) among Aboriginal people in Australia and elsewhere is complex and challenging task. A culturally appropriate tool for screening SEWB among Aboriginal adults known as the Here and Now Aboriginal Assessment (HANAA) has been developed and evaluated. The HANAA is based on exploring key domains of Aboriginal concept of SEWB and is based on a yarning process aimed to initiate a semi-structured interview that covers each domain. Over the last ten years the HANAA has been widely used by Aboriginal mental health service providers around Australia and elsewhere.ObjectivesThere have been multiple requests by service providers for a similar tool to be developed for young Aboriginal people. The aim of this study was to develop a youth version of the HANAA.MethodsA Working Group was established to guide the development of the youth HANAA. This work included discussion of assessment domains, prompt words and other adolescent specific considerations that were needed. The evlauation process was also discussed.ResultsThe adult version of HANAA was well accepted by participants. Reliability was good with kappa agreements between Aboriginal and non-Aboriginal interviewers ranging from 0.5 to 1.0. Agreement between interviewers and treating clinicians on ecommended course of action was good.ConclusionsBased on the previous field test results, it is expected that the youth HANAA will also be a culturally appropriate and useful tool which can be used by a range of service providers with differing levels of mental health training to assess SEWB among young Aboriginal people.DisclosureNo significant relationships.

Applying an authentic partnership approach to facilitate optimal health of Aboriginal children.

The aim of this development paper is to inform the ongoing implementation of the partnership approach with Aboriginal families in Australia. As almost all Community Health Nurses employed by the Health Department of Western Australia, Country Health Service are non-Aboriginal, there are a number of factors that may, potentially, limit their capacity to work effectively with the primary caregivers of Aboriginal children.Historically, much that has been written about the health and development of Aboriginal people in Australia has been negative and derogatory with wide criticism for their non-participation with health services and healthy lifestyle activities. Not only has this "deficit discourse" approach proved to be unhelpful in terms of improving the health and well-being of Aboriginal people but also there is mounting evidence that it has been detrimental to mental and physical health and capacity to achieve autonomy in all aspects of life.In response to the voices of Aboriginal people, the partnership approach to care has been promoted for use by Community Health Nurses in Western Australia. However, the implementation of the approach is not always genuinely strength based, and it does not always focus on mutual goal setting within authentic partnership relationships. The partnership approach has the potential to improve the lives of Aboriginal people if it is implemented with appropriate cultural sensitivity, shared responsibility, dignity and respect.

Assessing The Validity Of A Culturally Modified Drinking Motives Questionnaire For Use In Aboriginal Communities.

Introduction: Alcohol related harms disproportionately affect Aboriginal people in Australia. Motives to drink have been identified as the most proximal factor to alcohol consumption. Objectives: The aim of this study is to assess the validity of a culturally modified Drinking Motives Questionnaire-Revised (DMQ-R) (Cooper, 1994) with Aboriginal participants. Design: The study was cross sectional, utilising data collected via face-to-face surveys with a sample of adult Aboriginal participants. Participants: A convenience sample of 135 Aboriginal men (n=41) and women (n=94) from the Pilbara Region of Western Australia, who had consumed alcohol in the preceding 12 months. Outcome Measures: The Culturally modified DMQ-R (CDMQ-R) developed in consultation with Aboriginal community researchers and a local Aboriginal Community Reference Group was the primary outcome measure for this study. Results: Confirmatory Factor Analysis indicated the four-factor model of drinking motives as measured by a culturally modified DMQ-R was valid for use with Aboriginal people of the Pilbara region. Conclusions: While most items loaded on the factor solution as hypothesised, there were some minor discrepancies which suggest further modification may be needed. In addition, the reduction of the original five-point scale to a three-point scale created statistical challenges. Future research might seek to further refine the DMQ-R for this population and determine an appropriate method for expanding the response scale incorporating advice from Aboriginal people.

Australian First Nations response to the pandemic: A dramatic reversal of the 'gap'.

Until the recent death in Dubbo of an Aboriginal man, there have been no deaths from Covid 19 in Australia. The extraordinary success of Aboriginal and Torres Strait Islander populations in controlling the effects of this pandemic has been a global role model. Until early 2021, in spite of their high risk status, dispersed population and fear of health services due to racism, Indigenous outcomes were better than those for non‐Indigenous. Aboriginal health leaders at every level brought in worlds best practices and applied them in all urban, rural and remote locations. Instead of the many hundreds of cases, hospitalisation and deaths expected, there were only 150 cases nationwide with15% hospitalised but no one in ICU and no deaths. This result is a complete reversal of the gap and was due to the outstanding Indigenous leadership, that governments at all levels listened to Aboriginal wisdom and that control was handed to those who knew what to do. This result is not only evidence for why a Voice enshrined in the Constitution would work, it heralds a new way of working with Aboriginal people in Australia. This viewpoint makes the case for a different model to engage and empower First Nations to really close the gap ‐ themselves.

1457Aboriginal and/or Torres Strait Islander deaths by suicide in Australia

Abstract Background The fifth leading cause of death for Aboriginal people in Australia is suicide. These deaths are preventable, and their impact is significant for family and the wider community. This work aims to increase understanding of suicide deaths among Aboriginal people by describing these deaths by a range of factors, and identifying similarities and differences between Aboriginal and non-Aboriginal deaths by suicide. Methods Suicide deaths in Australia from 2001 to 2019 will be identified from the National Coronial Information System database. Demographic factors, details of the deaths and geographic factors will be described, and comparisons will be made between Aboriginal and non-Aboriginal deaths by suicide. Overall suicide rates by Aboriginal status and age- and sex-standardised rates per 100,000 person-years will be calculated using mid-year estimated resident population and death counts stratified by year, age, sex, and Aboriginal status from the Australian Bureau of Statistics. Results The analysis for this work is currently underway and will be finalised prior to the conference. Conclusions The results of this research will provide information about sub-groups of the Aboriginal population and areas of Australia with heightened and reduced risks and rates of suicide. The findings will be interpreted with guidance from the Aboriginal Advisory Committee involved in this work. Findings will be shared with service providers, policymakers, communities, and researchers to enable improved targeting of interventions. Key messages Better understanding of Aboriginal deaths by suicide is critical to inform and improve the much-needed targeting of services and interventions.

"Connection to Culture Is Like a Massive Lifeline": Yarning With Aboriginal Young People About Culture and Social and Emotional Wellbeing.

Culture is an important social and emotional wellbeing factor for Aboriginal peoples in Australia, particularly regarding recovery from colonization. However, little is understood about how culture and wellbeing interact for young urban Aboriginal people. This study used Yarning methods to explore experiences and perceptions of culture and wellbeing for young urban Aboriginal people in Narrm, Australia. Findings indicate that culture is experienced as connection, and that perceived connection or disconnection has an essential influence on the wellbeing of young people. Through sharing young people stories, a range of factors, including colonization, relationships, cultural knowledge, community support, and agency, were identified as affecting perceptions of connectedness, and therefore on wellbeing. Youth were able to develop strategies to increase connection and provided illuminating advice and suggestions for improving connection for future generations. This study thus contributes to efforts to improved understanding of Aboriginal perspectives about social and emotional wellbeing and culture.