National Bulletin Newsletter of the Australian Association of Social Workers ISSN 1329-0282Reconciliation ABN 93 008 576 010 Action Plan (RAP)

INSIDE

10 Social work practice histories, stories, knowledge and experience

12 The AASW and Indigenous Affairs: A tentative historical analysis

14 Indigenous leadership: An Indigenous standpoint underpins cultural competence

23 Winangay: Reconciliation in action, new ways and better outcomes for Aboriginal children

34 International Program Update for the 2014 Joint World Conference

Special Reconciliation edition AUTUMN 2014 - VOLUME 24, ISSUE 1 AASW Accredited Social Workers can now be identified by an exclusive trade marked logo.

The social work profession is The AASW is aware that it can be difficult for employers, other responsible for protecting and professionals and the public to distinguish genuine, professionally qualified enhancing the wellbeing of some social workers from others using the term. This is largely due to the fact that social work continues to be an unregistered profession, lacking title of Australia’s most vulnerable protection. people. It is therefore vital that professionals working with In response to the identified need for increased public protection and these groups are professionally assurance for both employers and people accessing social work services that social workers using the term are legitimate, professionally qualified qualified and trained; and and accountable; the AASW is pleased to introduce a new trade marked accountable. logo for exclusive use by AASW accredited members.

® This trade mark immediately tells you that: » The social worker has an AASW accredited university degree level qualification in social work

» The social worker is a member of the AASW – the professional body for social work in Australia

» The social worker has committed to and practices under a strict Code of Ethics Accredited and is accountable to a complaints process Social Worker » The social worker has committed to a minimum annual amount of ongoing professional development and training and is up to date with professional approaches, research and knowledge.

If you want a guarantee that someone using the social worker title is genuine; professionally trained; and accountable, and holds a gold standard in professional recognition, look for this logo!

The AASW is also launching an Accredited Mental Health Social Worker Trade Mark and an AASW Social Worker Trade Mark.

For more information on the trade marks, please contact the AASW on:

www.aasw.asn.au/practitioner-resources 03 9320 1044 Contents

Contents

National President’s Report: The Reconciliation Action Plan and you! ������������������������������������������������� 3

Message from the CEO ���������������������������������������������������������������������������� 5

Contact Reconciliation AASW Accredited Social Workers Reconciliation Action Plan Task Force...... 6 AASW National Office Level 4, 33–35 Ainslie Place Social work practice histories, stories, knowledge and experience...... 10 can now be identified by an Canberra City, ACT 2601 exclusive trade marked logo. PO Box 4956, Kingston ACT 2604 The AASW and Indigenous Affairs: A tentative historical analysis...... 12 Phone: 02 6232 3900 Indigenous leadership: An Indigenous standpoint underpins Fax: 02 6230 4399 cultural competence...... 14

Musings on when going to the cinema becomes political...... 18 The social work profession is The AASW is aware that it can be difficult for employers, other AASW National responsible for protecting and professionals and the public to distinguish genuine, professionally qualified Well past time – Social work and reconciliation: A personal narrative from a restless Whitlam-era graduate...... 20 enhancing the wellbeing of some social workers from others using the term. This is largely due to the fact Board Members that social work continues to be an unregistered profession, lacking title of Australia’s most vulnerable protection. National President Winangay: Reconciliation in action, new ways and better people. It is therefore vital that Karen Healy outcomes for Aboriginal children...... 23 professionals working with In response to the identified need for increased public protection and National Vice Presidents these groups are professionally assurance for both employers and people accessing social work services What is Advanced Practice for Social Workers?...... 28 that social workers using the term are legitimate, professionally qualified Christine Craik qualified and trained; and and accountable; the AASW is pleased to introduce a new trade marked Cindy Smith What does social work mean to me?...... 30 accountable. logo for exclusive use by AASW accredited members. Directors Brenda Clare Josephine Lee 2014 Joint World Conference on Social Work, This trade mark immediately tells you that: Niel Mauriello Education and Social Development Maria Merle The 2014 Joint World Conference on Social Work, ® Barbara Moerd Education and Social Development...... 33 » The social worker has an AASW accredited university degree level qualification in Anita Phillips social work International Program Update for the 2014 Joint World Conference... 34

» The social worker is a member of the AASW – the professional body for social work in Australia You can now find the AASW on AASW News social media » The social worker has committed to and practices under a strict Code of Ethics AASW Member Benefits...... 36 Accredited and is accountable to a complaints process www.facebook.com/TheAASW Social Worker www.twitter.com/aasw_ AASW International Qualifications Assessments new » The social worker has committed to a minimum annual amount of ongoing www.vimeo.com/aasw professional development and training and is up to date with professional assessment framework...... 38 Stay informed and join the approaches, research and knowledge. conversation. People If you want a guarantee that someone using the social worker title is genuine; professionally Front cover illustration: Vale Glad Hawkins...... 39 trained; and accountable, and holds a gold standard in professional recognition, look for this logo! Original artwork: Jason Lee, Larrakia/Wadaman/Karajarri peoples. Born 1967 Darwin, Northern Territory, Australia. Jason Lee is from the Larrakia and Wadaman people on his mother’s side and Karajarri on his father’s side. He has been The AASW is also launching an Accredited Mental Health Social Worker Trade Mark and an AASW based in Darwin all his life and has been painting since his 20’s. Social Worker Trade Mark. His Larrakia name is Ngarran, meaning goanna is his dreaming. The AASW warmly and gratefully acknowledges Jason Lee for For more information on the trade marks, please contact the AASW on: his beautiful front cover illustration, titled, ‘AASW Celebration of Reconciliation’. www.aasw.asn.au/practitioner-resources 03 9320 1044 National Bulletin – Autumn 2014 1 AASW Staff National Bulletin

NATIONAL OFFICE (Canberra) The National Bulletin, which belongs to the entire membership of the Australian Association of Social Workers and exists to promote the objectives of the Association, PO Box 4956 KINGSTON ACT 2604 is published four times per year by the Association. Policy issues concerning AASW’s Level 4, 33–35 Ainslie Place publications (National Bulletin, Australian Social Work, and the website) are determined Canberra City ACT 2601 by the Board. Phone: 02 6232 3900 Fax: 02 6230 4399 Contributions Email: [email protected] Contributions from all members of the Association including letters, articles, images and statements of opinion reflecting responsible concern about professional and social issues NATIONAL OFFICE (Melbourne) that pertain to social work are most welcome. The columns of the National Bulletin shall Level 7, 14–20 Blackwood Street be open to those who hold cogent and responsible opposing opinions but the editor shall NORTH MELBOURNE 3051 exercise final judgment on which expressions shall be given space in the publication. PO Box 2008 Our Editorial Guidelines: Royal Melbourne Hospital Before making a submission, please ensure that you have read and understand our VICTORIA 3050 Editorial Guidelines. Only submissions that meet the requirements of our Editorial Membership queries Guidelines will be considered for publication. Freecall: 1800 630 124 How do I make a submission? Email: [email protected] Please email your contact details with submission attached to [email protected] Chief Executive Officer for consideration. Glenys Wilkinson Email: [email protected] For the Editorial Guidelines, Editorial Calendar (deadlines and themes) and Submission Form please visit the ‘Publications page’ on the AASW website (www.aasw.asn.au) or Horizon Career Centre email [email protected]. Phone: 1300 731 314 Email: [email protected] Editorial enquiries and contributions www.horizonemployment.com.au National Bulletin Coordinator Phone: 02 6232 3900 BRANCHES Email: [email protected] Visit: www.aasw.asn.au/publications/magazine Australian Capital Territory P: 02 6232 3906 Copyright E: [email protected] Apart from fair dealing for the purpose of private study, research, criticism, or review, as New South Wales permitted under the Copyright Act, no part may be reproduced by any process without written permission from the Editor via the National Office. P: 02 8394 9850 E: [email protected] Disclaimer North Queensland The views expressed in the National Bulletin are not necessarily those of the AASW. P: 0428 489 683 Acceptance of advertising does not necessarily include endorsement of advertised E: [email protected] products. Northern Territory P: 0499 988 489 Advertising E: [email protected] Increase the profile of your business, products and services, advertise in theNational Queensland Bulletin. The Media Kit including advertising rates and booking form can be found on the ‘Publications page’ of the AASW website or request a copy from our National Office. P: 07 3369 9818 E: [email protected] Advertising enquiries and bookings South Australia AASW National Office P: 08 8463 5911 Phone: 02 6232 3900 E: [email protected] Email: [email protected] Visit: www.aasw.asn.au/publications Tasmania P: 03 6224 5833 Next Edition E: [email protected] Contributions for the Winter 2014 edition will be accepted until 9 April 2014. Victoria P: 03 9320 1005 E: [email protected] Western Australia P: 08 9420 7240 E: [email protected]

2 National Bulletin – Autumn 2014 AASW News

The Reconciliation Action Plan and you! Professor Karen Healy, AASW National President

At our AGM in November 2013 the AASW programs to engage students in learning about launched its first Reconciliation Action Plan the history of colonisation and its ongoing (RAP). Endorsed by Reconciliation Australia, legacy, and in developing capacities for the RAP outlines a detailed plan of action to working alongside Aboriginal and Torres Strait June 2015 for the AASW to work towards Islander people as colleagues, stakeholders better relations between Aboriginal and and service users. Torres Strait Islander people and other Australians. At its core, reconciliation We are proud also that the AASW Board has requires all Australians to develop a truthful a director position reserved for an Aboriginal understanding of the legacy of colonisation. and Torres Strait Islander member. The Reconciliation also involves respect for position is currently held by Jo Lee. Jo is also Aboriginal and Torres Strait Islander people’s Chair of the RAP Taskforce. The Taskforce cultures, values and ways of knowing. comprises Aboriginal and Torres Strait Islander Professor Karen Healy members and other members including me. The journey towards reconciliation is a long More information on the RAP Taskforce is one. Given the ongoing and painful legacy of available in this Bulletin. colonisation, it would be dangerously naïve to think that reconciliation can be fully achieved We know that many members are passionate through the RAP. Yet, as in any journey, it is about reconciliation and many of you are important to stop and consider what has been already making significant contributions achieved and to take stock of what is yet to towards redressing injustice and to achieving be done. better relationships between Aboriginal and Torres Strait Islander people and other The AASW has Australians. In this edition of the National taken some Bulletin we are pleased to publish articles by important steps members and leaders in the movement for towards achieving change who share with us their experiences, reconciliation reflections and hopes for the journey towards between Aboriginal reconciliation. While apologies are not enough, and Torres Strait they are important to taking Islander people and Paula Hayden, together with Aunty Sue responsibility and enabling other Australians. Blacklock, Gillian Bonser and Karen Menzies, healing. As noted by Philip share one story of the reconciliation journey. Mendes in this Their article outlines practice innovations Bulletin, in 1997 the that they have developed to reduce the AASW was a co- over-representation of Aboriginal children signatory to the ACOSS Statement of apology in the out-of-home care system and to for the damage caused by the forced removal support Aboriginal kinship carers. This is of Aboriginal and Torres Strait Islander an inspirational story of Aboriginal and children. In 2004 the AASW issued an apology non-Indigenous people working together to Aboriginal and Torres Strait Islander people to achieve practical outcomes with and for for the harm caused by our profession and by Aboriginal people. In her article, Julieann racist welfare policies. Hall traces changes over her and father’s lifetimes that have had enormous impact on While apologies are not enough, they are the recognition of First Australians. Julieann important to taking responsibility and enabling highlights the effects of racism on her life healing. In our apology, the AASW committed and that of her father, and the contribution to improving social workers’ capacity for she is now able to make as a social worker to culturally appropriate practices at every improving understanding of, and responses to, level of our professional activity. In recent the needs of Aboriginal people. Glenda Kickett years, our Ethics protocol has been revised to shares the impact of welfare interventions incorporate recognition of, and respect for, on her family and tells of the constant fear Aboriginal and Torres Strait Islander peoples. of welfare services that pervaded their lives. Our Educational Standards now incorporate Glenda communicates the lack of care and mandatory requirements for all social work understanding demonstrated to her by welfare

National Bulletin – Autumn 2014 3 AASW News services. Glenda also reflects on her journey to becoming to engage and to act to promote reconciliation. As part a social worker committed to advocacy and empowerment of the RAP, the AASW is developing a suite of continuing with Aboriginal and Torres Strait Islander peoples. professional development activities focused on improved understanding of, and responsiveness to, Aboriginal Professor Steve Larkin outlines a framework for Aboriginal and Torres Strait Islander peoples and cultures. We and non-Indigenous people to work collaboratively to hope all members will take advantage of these learning address the issues of disadvantage that disproportionately opportunities as they become available. affect Indigenous people. In this article, Steve shares the elements of the cultural competence framework that ln other news provides a pathway for acknowledging and overcoming the forms of racism that remain within Australian institutions The World Congress on Social Work, Education and and communities. Dr Christine Fejo-King, foundation fellow Social Development is only a few short months away. with the Australian College of Social Work, outlines four Our international professional community is coming to pillars for advanced social work practice as it intersects Melbourne for the event and the conference will provide a with First Australians. rare opportunity for Australian social workers to network with our international colleagues visiting Australia. More I also acknowledge the thought-provoking commentary information is available later in this National Bulletin. See on reconciliation provided by non-Indigenous members. the full program and take advantage of early bird discounts In her article, Pamela Trotman reflects on the meaning at: www.swsd2014.org and challenges of reconciliation in a culture based on collective ‘blindness’ to racist assumptions and practices. We recently bid farewell to two much-loved AASW staff Liz Orr shares her continuing learning journey in working members. In January 2014, Robyn Cottell retired. Robyn alongside and under Aboriginal and Torres Strait Islander is known to many of us as the calm voice at the end of people and causes. I wholeheartedly agree with Liz’s the phone in National Office. We thank Robyn for her challenge for us to recognise that the RAP belongs to us professionalism and for being such a great colleague. We all and that we are all responsible for its implementation. wish Robyn well in this next stage of her life. Philip Mendes provides a historical analysis of the social work profession’s engagement with Aboriginal and Torres In February, Amalia Ridwan, our amazing media and Strait Islander people. Acknowledging the many gaps in our communications officer, resigned to pursue a lifelong profession’s historical record in Australia, Philip discusses dream of living in New York. Amalia has been the the actions taken by the social work profession, collectively, powerhouse behind the design of a wide range of and by some social workers, individually, to resist racist publications including the e-Bulletin,National Bulletin, practices and to promote reconciliation. This analysis our website and our new marketing materials. I am sure provides an important foundation for recognising the many members will join me in acknowledging Amalia’s ambivalent history of our profession and our Association outstanding work in developing our communications in our relationships with Aboriginal and Torres Strait among members and to the broader community. We also Islander people. Such insights are vital for moving towards wish Amalia well in her endeavours. reconciliation in full recognition of the legacy of the past on our efforts to achieve reconciliation today. In closing, I recognise our Aboriginal and Torres Strait Islander members as we implement our RAP. We thank Thank you to all our contributors for sharing your you for your goodwill and your support in working towards experiences and knowledge with us and for your ongoing reconciliation. We acknowledge the continuing legacy of commitment to social work practices that embody a spirit the past and we seek to move forward together with hope of reconciliation. These articles challenge us all to learn, for a better and more just future.

I recognise our Aboriginal and Torres Strait Islander members as we implement our RAP. We thank you for your goodwill and your support in working towards reconciliation. We acknowledge the continuing legacy of the past and we seek to move forward together with hope for a better and more just future.

4 National Bulletin – Autumn 2014 AASW News

Message from the CEO Glenys Wilkinson

Welcome to the new year. I always find this time of year positive and energising, as coming off the annual Christmas and January break is an opportunity to set goals and see the horizon above the nitty gritty of our daily working life. Without the opportunity to reflect and see the bigger picture it is too easy to be so absorbed Reconciliation Action Plan (RAP) in the minutiae of our work and the myriad of demands on our time that we can be distracted from the big issues to be addressed.

This edition of theNational Bulletin has been primarily devoted to one of those Glenys Wilkinson very significant big issues: Reconciliation. Our inaugural Reconciliation Action Plan (RAP) has been developed to demonstrate the commitment of our organisation to redressing injustices to Aboriginal and Torres Strait Islander people. The development of our RAP was led by Josephine Lee our Aboriginal and Torres Strait Board Director, building on work undertaken by Christine Fejo-King and with significant support from Branch Presidents and members. As November 2013 - June 2015 evidenced at the launch at the National Symposium last year it has engendered significant support from members to take are vital to engage with as many members action and address major social justice issues. as possible to contribute to the change we are seeking. The launch of the RAP is, however, the first step in the process. We now have to integrate The implementation of our RAP will be the actions and strategies into all of our closely monitored by the AASW’s inaugural policies and processes to embed and ensure RAP Taskforce which is a sub-committee of significant change. Our Board is expecting and reports regularly to the Board. The newly regular reporting on progress and the convened National Social Policy Committee effectiveness of our actions to ensure that will also work closely with the RAP Taskforce our actions match our aspirations. to embed the RAP across the Association, as will all our National Committees. All of As Branches are gearing up for this new year the new National Committees have begun and developing their plans of action the RAP meeting and planning their agendas for this will inform this process to ensure consistency year. Our association garners its strength and integration of strategies across our from the active involvement of members organisation. Branch actions and activities across Branches and other initiatives, such as National Committees, to provide relevancy and vibrancy to our association.

The RAP is a significant area of responsibility that needs active commitment and Our association garners its strength from the active involvement to ensure we are able to impact involvement of members across Branches and other not only on our our own structures and initiatives, such as National Committees, to provide processes but the broader social policy relevancy and vibrancy to our association. environment. I look forward to collectively progressing our reconciliation journey and working to achieve equality.

National Bulletin – Autumn 2014 5 Reconciliation

Reconciliation Action Plan Taskforce

In November 2013, the Board appointed the inaugural AASW RAP Taskforce. The Taskforce is a sub-committee of the AASW Board and is responsible for overseeing the implementation of the AASW’s first Reconciliation Action Plan. The Taskforce has initially been appointed until June 2015, for the duration of the current RAP. The Taskforce is chaired by Josephine Lee (AASW Aboriginal Director) and the group consists of Aboriginal and non-Aboriginal AASW members, all of whom are deeply committed to reconciliation.

We are pleased to introduce you to the AASW’s first RAP Taskforce:

Josephine Lee Daria Adams

I am an Aboriginal woman from northern Originally from Poland, I moved to Australia Queensland with a social work degree at the age of nine. I have a Bachelor of Arts from James Cook University, completed in and Bachelor of Social Work at Monash 1991. When I was 16 years old, I witnessed University, Melbourne, and am currently some disturbing human behaviour that undertaking a Masters degree in Culture, involved racism and decided that I wanted to be in a Health and Medicine, with a specialised area in profession that addressed social justice issues, and so I Australian Indigenous Health, at the Australian National pursued social work. Before returning to school so as to University, Canberra. gain access to university, I became a carer for my siblings at 17 years of age. While gaining my education, I also I have volunteered in a number of youth work supported my siblings to gain education and to have a safer environments, including Australian Indigenous life, overcoming adversity and trauma in their childhoods. Mentoring Experience (AIME) and Youth Referral and I went on to work in many challenging and rewarding Independent Person Program (YRIPP). While studying, social work and management positions, including working I gained theoretical and practical knowledge into the overseas. I currently work as an Aboriginal Practice Advisor issues faced by underprivileged and disadvantaged in Child Protection in the Northern Territory. Australians, especially those of Aboriginal and Torres Strait Islander descent. The reason I am interested and committed to Reconciliation is, for one, my background presses me to I am employed as a social worker at Calvary Hospital and at make good of the bad, and second, it is an honourable the Australian Sports Commission, where I am exposed to activity to be involved with, that is for all of us to engage in numerous issues in the area of health faced by Indigenous respectful interactions and build relationships of trust. Australians and am, therefore, excited to be part of the Reconciliation Action Plan Taskforce.

Karen Healy AASW National President Peter Allen

As National President, I am very pleased I have lived at Wodonga, Victoria since to be a member of the RAP taskforce. 1998 and have been qualified as a social Implementing the RAP is a high priority worker for over 30 years. I have worked for the AASW Board as we recognise overseas as well as in Australia and since the importance of reconciliation to our profession and 2002 have been developing a private the communities with whom our profession works. On practice as well as engaging in salaried employment. a personal note, as a social worker and educator, I am challenged to address the legacy of racist policies and Australia’s Indigenous heritage provides a point of practices for Aboriginal and Torres Strait Islander people. difference we need to embrace. Similarly, social workers I see the RAP as providing an opportunity for improving need to embrace that point of difference to enhance our relationships based on understanding and respect for ability to successfully intervene in this country. the cultures and resilience of Aboriginal and Torres Strait Islander people.

6 National Bulletin – Autumn 2014 Reconciliation

Margaret Bennett Cephas Griswold

Over the years I have worked quite My family heritage is First Nations a bit on Aboriginal and Torres Strait (Massachusetts Indian) in the USA. I am Islander issues – training some of the also recognised with an Aboriginal skin first Aboriginal health workers in New name in the Northern Territory and in South Wales; working with Aboriginal and Western Australia, plus have acknowledgement as part of an Torres Strait Islander groups while I was establishing the Aboriginal family in the gulf country of Queensland. Service for the Treatment and Rehabilitation of Torture and Trauma Survivors (STARTTS); working on diversity-related I have more than 35 years of professional experience in the projects with the Australian Federal Police, including their health and welfare sectors, with seven years spent working in remote Aboriginal communities in Western Australia and sponsorship of a national Aboriginal Education Conference; Queensland. I have a Master of Social Work degree from and more recently through my participation in the Mawul the Australian Catholic University, Canberra. From 2014 I Rom program on Elco Island. will be undertaking a doctorate in social work. I have worked in general clinical practice; have been With a broad experience in practice, development and Director of Community Health; have worked in a general service innovation in the health care sector, coupled with medical practice with GPs; been an academic in a medical studies in Australian Aboriginal and Torres Strait Islander faculty; evaluated trauma services in Indonesia and policy, and more recently social work research studies East Timor; reviewed multicultural services; worked as around the welfare needs of Torres Strait Islander peoples, a supervisor for a wide range of clinicians; qualitative I have developed a well-grounded understanding of researcher in public health; conducted organisational opportunities for change and avenues for reconciliation. culture reviews in national policing agency and have been national manager awareness and education for a major Together with a strong but developing understanding of men’s health charity. the broader issues around race and culture in Australia I believe I have a solid contribution to make to the Taskforce Most of my work has been in multicultural and cross- from theoretical and practical perspectives in the move to cultural settings particularly related to trauma, whether national reconciliation from the heart and spirit not just it has been with refugees, missing persons, rape and in words. domestic violence survivors, and people with cancer and their families. I have always been interested in the ways social work builds bridges and (after some PhD studies on dignity) the ways people and groups come together Jeanne Lorraine through the practice of dignity. I am the Branch President of AASW NT Branch, and work for the Department of Health, Health Promotion Strategy Unit, Julieann Hall Darwin. Currently I am coordinating the Northern Territory-wide program to improve Aboriginal I am an Aboriginal woman, a descendant and Torres Strait Islander maternal and infant health. of the Ngiyampaa tribe from far west I have a diverse background in education, women’s and New South Wales. I am currently living in youth health, welfare and justice in South Australia and more Broken Hill after three years in Redfern. recently in the Northern Territory. The health and welfare While in Sydney I worked as an Early related programs I have managed in South Australia were all Intervention Caseworker and then as Team Leader for SDN developed with a strong focus on Aboriginal and Torres Strait Brighter Futures, however after working in Child Protection Islander people, particularly those in remote locations. I realised that Early Intervention was more important. In Broken Hill I have taken on a role as a Mental Health My focus in being involved in the Reconciliation Action Clinical worker. Plan Taskforce is to walk alongside Aboriginal and Torres Strait Islander people, sharing knowledge, understanding I am firstly a mother and am very proud of my daughter and experience so that Aboriginal people enjoy equity Kate who works for Maari Ma Health Aboriginal of outcomes in health, welfare and participation in the Corporation. I am also honoured to be part of this opportunities and benefits of living in Australia as non- Taskforce. My understanding of the needs of Aboriginal Indigenous people do. These include access to education people has enabled me, within my various positions, to and employment at all levels. It is also based on respect of provide expert knowledge and advice on Aboriginal issues Aboriginal and Torres Strait Islander people having choices and have significant input into the development, design in life and real participation in decision-making that affects and implementation of projects to improve outcomes for them. The opportunities for this are nowhere more real Aboriginal people. than in the profession of social work.

National Bulletin – Autumn 2014 7 Reconciliation

David Michie Kym Daly

I am currently Director of Journeylines I am currently the Senior Manager for Counselling & Training Services, with 30 Ethics & Standards with the AASW and am years of social work, counselling, training responsible for overseeing the AASW’s self- and supervision experience in the public, regulatory functions, particularly in relation private and corporate sector. My work has to ethics and professional standards, historically included developmental work with Aboriginal including the assessment of overseas social work communities but more recently has involved networking, qualifications for migration and employment purposes in linking, advocacy, counselling and training at the interface Australia. of the Indigenous and non-Indigenous worlds. I have been a social worker for almost 20 years, and One of my primary concerns as a non-Indigenous social worked in a range of social work settings, including worker is that the power we have as practitioners is used in government, non-government, direct service delivery a genuinely humble, partnered, interactive, non-defensive and policy roles. Prior to working with the AASW, I was and developmental manner that acknowledges, values, managing women’s health and domestic violence services utilises and enhances the humanity of all involved. As in Queensland. I’m particularly passionate about feminism, practitioners we are all policy and practice creators who human rights, social justice and ethics, and I am honoured can have significant impact on the practices and policies of to be able to work with the RAP Taskforce and contribute the organisations we work for. to reconciliation in Australia.

Katherine Monson Sue Rouch

I grew up in West Gippsland on the lands of I am the AASW’s Social Policy Officer and the Gunaikurnai people, before moving to former Ethics and Standards Officer. Melbourne to study social work. Over the past 14 years, I have worked with I currently work in mental health, and children, youth and families in a range of have also worked in community health, community settings including crisis accommodation, out-of-home care development and social work education. I am passionate and disability services. about social work as a discipline that strives for social justice, but I’m also aware of our capacity as social workers I also have a background in medical education, and have to be complicit in injustice. worked on a program to foster a commitment to social justice among future medical professionals. My research I’m excited by the opportunity to be involved in the RAP interests include abuse prevention and human rights Taskforce and to be active in the implementation of in practice. the RAP.

8 National Bulletin – Autumn 2014 Advertisement

National Bulletin – Autumn 2014 9 Reconciliation

Social work practice histories, stories, knowledge and experience By Julieann Hall

My personal reflection After finding out about his story of growing up on the land and being a ‘jack of all trades’ I was born in 1965. Reflecting as an adult looking back on his life from a small boy born what that means to an Aboriginal person, I in 1928 in Cobar, things were different then note two important events which occurred to meeting the love of his life and building around that time. In February 1965 a group of a family. My father had a passion for the University of Sydney students organised a bus underdog and advocated for what I now know tour of western and coastal New South Wales as human rights. He was a strong believer in towns. Their purpose was threefold: to draw family and belonging, returning to Wilcannia public attention to the poor state of Aboriginal and then Broken Hill after the passing of his health, education and housing; to point out wife and my mother. He was essentially going and help to lessen the socially discriminatory home. barriers that existed between Aboriginal and White residents; and to encourage and My father was 84 years old when he passed support Aboriginal people themselves to resist away on the 22 October 2012, that’s an discrimination. The students had formed into incredible amount of life and living that he a body called Student Action for Aborigines had under his belt. He was born in 1928 into a (SAFA) in 1964 to plan this trip and ensure vastly different era – a time when things were media coverage. tough and people learnt to be resilient and look at life in a different way to the way we do Two years after I was born the Commonwealth today. Referendum to end constitutional discrimination was passed and all My working reflection Aboriginal people were then counted in the national census. It also meant that the I am a proud Aboriginal woman, a descendant Federal Government could legislate for of the Paakantji tribe from far-west NSW. I Aboriginal people in the States and share worked in Sydney for three years as an Early the responsibility for Aboriginal Affairs Intervention Caseworker and then as a Team with State governments. All States except Leader for SDN Brighter Futures. However, I Queensland abandoned laws and policies that have just recently returned to Broken Hill to discriminated against Aboriginal people. The take on a role as an Aboriginal Mental Health first census fully including Aboriginal people Clinician. was in 1971 just after I started primary school. As an Aboriginal person I have a well- My father had For these reasons, and I’m guessing many developed understanding of the issues and a passion for others, my father kept his Aboriginality secret the problems that Aboriginal people face. the underdog all those years. Was he hiding the fact or This understanding has allowed me to work and advocated was he part of the Stolen Generations? His effectively with communities and improve for what I language, culture and spirit had received their status. now know as numerous batterings over the years so I guess human rights. he gave into White Australia. I have assisted with implementing policies He was a and practices around engaging communities strong believer I grew up in Sydney not knowing I was in remote areas. I was involved in developing in family and Aboriginal until I was 13 years of age. This was a joint service delivery plan with focused belonging ... not a shock to me as I always thought that projects to meet community expectations. I was different. I was friends with the ‘Black This involved working with the Aboriginal kids’ and played with them at school. However Community Working Parties and other non- I had my ‘cool’ White friends as well and felt Indigenous services, providing information on torn between Black and White. My father had what we do as an agency and the services that moved to Sydney after meeting and falling in we provide. love with my mother and he was a very strong man with big hands and a deep soul. I knew My contributions to improving services for growing up, that there was more to this man Aboriginal people and their communities than what you saw on the outside. have included the provision of self-esteem

10 National Bulletin – Autumn 2014 Reconciliation classes, spending time in the community listening to issues and concerns, and feeding these back to the relevant stakeholders.

My understanding of the needs of Aboriginal people has enabled me, within my various positions, to provide expert knowledge and advice on Aboriginal issues and have significant input into the development, design and implementation of projects to improve outcomes for Aboriginal people. Aboriginal people are at the lowest end of the scale for most socio-economic indicators, such as employment, housing, education and health. Addressing these issues through commitment and passion are important to me. There is a need to continually advocate for improved service provision for Aboriginal people.

In one of my previous positions as Coordinator of the Broken Hill Aboriginal Family Violence Prevention Legal Service (BHAFVPLS) I was successful in obtaining funding to set up and operate the service. As a service we were able to offer Aboriginal women assistance with legal advice, pro bono assistance was also offered, counselling and lodging claims for Victim Compensation. This service has now been renamed and is being operated by a group of very strong Aboriginal people. The Warra Warra Legal Service is a shining star in the outback.

I share my story to enlighten, educate and inspire. Leaving the Waterhole – Julieann Hall

social FRIENDS OF work Registration

Help us achieve REGULATION OF SOCIAL WORK in Australia and join our ‘Friends of Registration’ group!

By joining our ‘Friends of Registration’ group, you will be adding your

voice to the call for external regulation of social work, in order to ensure

professional standards and secure public safety and protection for the very

vulnerable people who access social work services.

www.aasw.asn.au/social-policy-advocacy/friends-of-registration

National Bulletin – Autumn 2014 11 Reconciliation

The AASW and Indigenous Affairs: A tentative historical analysis By Philip Mendes

Associate Professor Philip Mendes is the Director of the Social Inclusion and Social Policy Research Unit (SISPRU) in the Department of Social Work at Monash University, and is currently preparing a chapter on the ‘National AASW and its historical engagement with Indigenous Affairs’ for a book calledReconciliation and Australian Social Work edited by Christine Fejo-King and Janice Poona to be published in 2014.

In August 1997, the Australian Association of suggests that both these assumptions require Social Workers voted to co-sign the ACOSS further consideration. Statement of Apology for the ‘damage caused by the forcible separation of Aboriginal and Understanding the precise nature of the Torres Strait Islander children from their relationship between social workers and the families’. This collective apology to the Stolen Stolen Generations is dependent on a number Generations on behalf of Australia’s social of contested interpretations and definitions. welfare sector was accompanied by a specific Firstly, are we talking only about qualified submission issued by the AASW to the Human social workers who were members of the Rights and Equal Opportunity Commission’s AASW, or are we talking about anybody who Bringing Them Home inquiry. called themselves a social worker or welfare officer in that historical period? Secondly, do The AASW statement Indigenous communities historically or today noted: ‘We know make any distinction between qualified social and sincerely regret workers, and other welfare personnel? Thirdly, that social workers, does the term Stolen Generations only refer and unqualified to the period when Indigenous children were Understanding the precise nature workers known as removed without legal accountability by police of the relationship between Social Workers, were and other welfare authorities, or does it also social workers and the Stolen actively involved include the continuing large-scale removal by Generations is dependent in the removal of professional child protection authorities of on a number of contested Aboriginal children large numbers of Indigenous children? interpretations and definitions. from their families even up to relatively If we only refer to qualified social workers recent times. As far from 1910–70, then the evidence for social as we are aware, our work complicity seems mostly hidden and professional association has not made any partial at best. Social work was a very small comment or apology about the involvement profession for much of this period. Lawrence of social workers in the separation of families (1965, p. 168) calculated in 1954 that the which has had such a dramatic impact on total number of social workers in employment Aboriginal communities…The Association was merely 368. Just 40 worked in state acknowledges that social workers were government child welfare services, of whom involved in the forced separation of Aboriginal 33 were in New South Wales. It was only in and Torres Strait Islander children from their the late 1950s that the Victorian government families in every state and territory in Australia began to employ social workers in its child during this century’. welfare services. At this time, there were no social workers employed in child welfare in The AASW statement seemed to be based Queensland, and no reference at all is made on two implicit assumptions. One was that by Lawrence to social workers in the Northern professional social workers had in fact Territory. Nor does his book make one participated directly, or at least indirectly, single mention of practice with Indigenous via their professional silence, in the forcible Australians. Elsewhere, Lawrence (1976, p. 27) removal of Indigenous children from their cites the national membership of the AASW families between 1910 and 1970. The other as growing from 486 in 1960 to 1244 by 1970. assumption was that the AASW had a track Figures for the ACT and NT were only included record of advocacy for Indigenous rights, and from 1970 onwards. that this record would underpin the proposed development of a reconciliation strategy Given the above figures, it seems likely emanating from the Statement of Apology. that only a very limited number of social However, the existing historical evidence workers practised with Indigenous families

12 National Bulletin – Autumn 2014 Reconciliation and communities in this period. We do know that a small number of social workers were employed by the Victorian Aborigines Welfare Board in the late 1960s–early 1970s, and that some of these social workers, supported by the Victorian AASW branch, were active in promoting It is to be hoped that a more informed an ideological shift in policy from assimilation to self- historical understanding of the past actions determination (Renkin, 2006). or non-actions of the AASW and White social workers will contribute to more In contrast, the evidence for social work involvement productive relations in the future. in the removal of Indigenous children in later decades is more clear-cut. Social workers became a significant professional group in most State and Territory child welfare departments. For example, by 1978, social workers held all major policy and administrative positions in the Victorian Northern Territory Emergency Response and compulsory Social Welfare Department, and as late as 1994 social income management, and general activities to promote workers still held most senior management positions in reconciliation. There have also been significant efforts to child protection (Markiewicz 1996a, p. 28; 1996b, p. 12). promote the involvement of Indigenous social workers in Yet from the mid-1970s onwards, Indigenous child care AASW activities, and to revise the AASWCode of Ethics and organisations expressed concern that White social workers various educational and policy statements to incorporate were applying culturally insensitive practices that led to the Indigenous cultural concerns. disproportionate removal of Indigenous children from their parents and broader kin networks. This over-representation These actions are meritorious, but nevertheless Indigenous of Indigenous children in the out-of-home care system communities and social workers retain a lingering suspicion sadly continues to the present day (Baidawi, Mendes & of the social work profession. It is to be hoped that a more Saunders, 2013). informed historical understanding of the past actions or non-actions of the AASW and White social workers will This leads us to the question of whether or not the AASW contribute to more productive relations in the future. has historically acted as an advocacy body for Indigenous rights. It is difficult to give a clear answer to this question given that the AASW’s national archives are currently uncatalogued and relatively inaccessible to researchers. ACKNOWLEDGEMENTS This means, for example, that some key sources of evidence such as a full set of the Association’s national The author is grateful to Peter Renkin and John Tomlinson annual reports are not available. for providing relevant documents, to Kerril Williams and a number of AASW staff in the Victorian and Canberra offices Nevertheless, the following tentative conclusions, based for trying to uncover the mystery of the AASW archives, and on publicly available sources such as national conference to Alison Dunn for searching through the available archives. proceedings and national bulletins, theAustralian Social Work journal, Norma Parker Addresses and Victorian Branch annual reports, can be drawn. AASW statements on Indigenous Affairs prior to the mid-1990s were relatively References sparse, and little attention seems to have been paid to major Indigenous political issues such as land rights, deaths Baidawi, S., Mendes, P. & Saunders, B. (2013). ‘Indigenous young people leaving out of home care in Victoria’, Indigenous Law Bulletin,8 (7), 2013: in custody and concerns about systemic racism. There 24–27. were a few exceptions to this rule including the formation Lawrence, R. J. (1965). Professional Social Work in Australia. ANU. Canberra. of an Aboriginal Welfare sub-committee by the Victorian Lawrence, R. J. (1976) ‘Australian Social Work: In Historical, International and AASW in 1965 and subsequent advocacy activities by Social Welfare Context’ in P. Boas & J. Crawley, (1976), Social Work in Australia: that Committee; a prominent Social Work and Aboriginal Responses to a changing context. Australia International Press and Publications. advancement and welfare forum hosted by the Western Melbourne: 1–37. Australian branch in 1969; and the first social work strike Markiewicz, A. (1996a). ‘Panacea or scapegoat: The socia1 work profession and its history and background in relation to the state welfare department in in the Northern Territory in 1974, related to the John Victoria’, 49(3): 25–32. Tomlinson Affair whereby a social worker was suspended Markiewicz, A. (1996b). ‘Recruitment and retention of social work personnel and later demoted after organising for a young Indigenous within public child welfare: A case study of a Victorian department’, Australian girl to be taken from White foster carers and returned to Social Work, 49(4): 11–18. her natural parents (Tomlinson, 2014). Renkin, P. (2006). ‘From Segregated institution to self-managed community: The contribution of community social work practice towards Aboriginal self- Conversely, the AASW has been active since the 1997 management at Lake Tyers/Bund Yarnda Victoria’, Doctor of Philosophy Thesis. University of Melbourne. apology in supporting Indigenous aspirations in a number Tomlinson, J. (2014). ‘Challenging state aggression against Indigenous of areas including native title, Sorry Day programs, health, Australians’ in Yu, N. & Mandell, D. (Eds.) Subversive social action: Extralegal education and child welfare, the detrimental impact of the action for social justice. Wilfrid Laurier University Press. Waterloo, ON, In Press.

National Bulletin – Autumn 2014 13 Reconciliation

Indigenous leadership: An Indigenous standpoint underpins cultural competence By Professor Steve Larkin

The following is an abridged excerpt from a paper prepared for the Australian Association of Social Workers Symposium held in Melbourne. This article seeks to pick up on the Cultural Competence aspect of the original paper and suggests a framework for action through a type of leadership that transcends race. I contend that we as social workers need to embrace an intercultural space where White and Indigenous leaders actively work together to develop collaborative approaches to address the issues of disadvantage that disproportionately affect Indigenous people on the basis of race. To not do anything I contend is complicit to maintaining the status quo. Hence it is through an Indigenous standpoint culture. The social worker’s Western culture as Pro Vice-Chancellor at Charles Darwin is seldom the object of analysis, and learning University (CDU) that I am advocating for and social work itself is also not considered as an inclusive ‘whole of university’ approach a ‘cultural construction’. Surely we should be to create the paradigm shift that moves questioning the ‘relevance’ of Western social universities towards achieving equity and work models being ‘imposed’ on local contexts equivalence, addresses racist systemic issues by outsiders who, in the process overlook local within universities, displaces the current cultures (Gray, 2005, p. 445). enclave approach in Indigenous higher education and achieves the recommendations In contrast I draw on the work of Besthorn and of the Behrendt Review, (2012). Coates (Besthorn, 1997; Coates, 2003) who acknowledge the impact of ‘spirituality’ and As a discursive parallel I draw your attention ‘eco-social work’ that seek a greater connection to the research of social work colleagues who to purpose, meaning, diversity and inclusion, have also attempted to enhance an Indigenous as well as developing a deep ecological standpoint by highlighting the importance awareness of our relationship with nature and of culture and local knowledge in the the importance of protecting and sustaining development of genuine and authentic social the natural environment for everyone. work practices in diverse contexts (Gray, Coates This expanded understanding of ‘person in & Hetherington 1998). These authors add that environment’ creates an awareness of our like others before them, they would like to interdependence and relatedness to earth, the ‘promote the fact that western social workers importance of place, and the openness to more Are we as a have as much to learn from Indigenous social traditional and Indigenous forms of healing and profession workers … ‘and that ‘the lessons learned in helping, thus offering a refreshing start to many able to accept, Indigenous contexts have application in western traditional and Indigenous helping approaches. embrace, contexts as well, especially in situations in and integrate which social workers are dealing with diversity’ It is with alternative ways of knowing, alternative (Gray et al., 1998, p. 442). understanding and doing that I question how Indigenous we can learn from, and integrate Indigenous social work In light of the notion put forward by Gray and knowledges into our generalist therapeutic thinking and Fook, (2004; Gray, 2005) that social workers social work practice that seeks to care, treat, methodology have much to learn from one another’s work, and protect others – in much the same way as I into our and each has implications for the other, surely have pursued in higher education. mainstream it is timely to review ourmodus operandi and practice ... consider how we as social work professionals Weaver (1999) suggests that social workers can take on a leadership role in embracing must be aware of their own stereotypes culturally relevant social work practice? Are we indicating they must display humility and a as a profession able to accept, embrace, and willingness to learn, rather than arrogance integrate alternative Indigenous social work and professional superiority, showing respect, thinking and methodology into our mainstream being open-minded and non-judgemental and practice (Coates, Gray, & Hetherington, 2006), mobilising these values into an active stance of and how might we go about operationalising social justice. such a challenge? I support the notion that Indigenous I ask these questions because much of the standpoints and knowledges also create cross-cultural social work literature is aimed opportunities for the social work profession to mainly at Western social workers in Western make culture an implicit part of professional contexts working with people of a ‘different’ education and practice whereby we can

14 National Bulletin – Autumn 2014 Reconciliation encourage multiple diverse interventions rather than an The CDU draft Indigenous Cultural Competence Framework entrenched simplified, modern, universal or homogenised (Perso, Larkin, & Godwell, 2013) locates cultural competence helping process (Gray, 2005). at the heart of university governance and business. In addition the Guiding Principles of theIndigenous Tertiary To this end I propose that a Cultural Competence Framework Education Plan 2013–2015 point to a ‘whole of university that underpins our work and daily business has the potential vision’ to attain cultural competence, and this framework is to create a paradigm shift by establishing the medium seen as central to attaining this vision. through which discussion and learning can take place about issues of race for Indigenous and non-Indigenous Cultural competence is a skill that is transferable to social work professionals. This I believe will help to allay any situation or circumstance and is applicable to both the stereotypical perspectives that exist about Indigenous Indigenous and White Australians and supports how we people, the myopic views that continue to embrace work together. It is a personal capability that is developed institutionalised racism and the racist practices such as over time and is underpinned by personal awareness ‘silent racism’, ‘everyday racism’ and ‘colourblind racism’ that through increased knowledge, skills understanding, and have evolved and continue to take hold in our professions sensitivity to Indigenous protocols, epistemologies and and institutions. ontologies.

In working towards a level playing field that embraces The draft CDU Indigenous Cultural Competence Framework diversity and promotes opportunity the CDU Indigenous (2013) has been developed around the above principles Cultural Competence Framework (2013) defines such an and locates cultural competence at the heart of university aptitude as: governance, structures and business or in simple terms – through a ‘whole of university approach’ where cultural …a personal capability, developed over time. It includes competence becomes embedded in the daily practice of the demonstrated ability to understand, interact and university life (e.g. recruitment, retention, performance communicate effectively, with people from different agreements, reviews) as well as university customs, and cultural backgrounds. A culturally competent person is is enacted by everyone and championed by the university able to empathise with how people from other cultures executive. might perceive, think, behave, and make judgements about their world. It involves examining one’s own biases Cultural competence, I believe, can be achieved through a and prejudices and hence requires a deep awareness of cascading professional learning approach and process that one’s identity. starts at induction and is ongoing. The key elements of this Framework include: Why a cascade model you might ask? Because all staff and • ‘capability’, which is underpinned by personal awareness, students at the university need a shared understanding of attitudes, values, knowledge, understanding and skills; racism and cultural competence. The cascading process • ‘demonstration’ of cultural competence (or cultural allows for consistency across materials and information responsiveness) by all staff and students through: but allows for flexibility to be built into the training and development process in order to cater for multiple – Showing humility and a willingness to watch, listen audiences and promotional levels across the university. and learn from Indigenous people in all university and This will also ensure that executive officers lead, drive community settings; and model agreed cultural competence benchmarks and – Making space for other ways of knowing, being and promote ‘cultural responsiveness’ or ‘cultural competence in doing by being flexible and adaptable; action’ as the cornerstone or underpinning principle of our – Being prepared to transform the expected (Western) institution. way into something new by combining it with Indigenous ways; Our framework centres around the desired qualities and – Participating in ongoing learning through constant attributes that support ‘being culturally competent’, that reflection about personal values, attitudes and beliefs to is, each individual’s knowledge, understanding and skills, enable comparison and contrasting of these values with combined with attitudes and values. It is our expectation, those of other cultural groups; therefore, that by supporting these elements with our professional learning and development program, staff and – Recognising ethnocentrism in personal attitudes and students will gain a greater capacity to act in culturally behaviour, and in university policies and practices, and competent ways by being ‘culturally responsive’ towards deliberately and methodically working to eradicate each other and in all components of university life. these, including introspection on one’s own values, beliefs, assumptions, biases, and power; It is my vision to embed, implement and promote cultural Overtly and genuinely acknowledging, valuing and competence as part of CDU’s policy platform that sees this respecting diversity in all University activities and framework as being integral to the way in which we go environments. about teaching and learning – through the types of courses • ‘leadership and advocacy’ in all aspects of University we develop, the methodology we use, the research we policy, practice and processes by all staff and students. undertake, the support we provide to students and staff,

National Bulletin – Autumn 2014 15 Reconciliation the employment opportunities we create and the quality of my race…and I feel welcomed and ‘normal’ in the usual professional learning program that supports this crucial walks of public life, institutional and social’ (1990, pp. 2–6). Indigenous standpoint so that it becomes etched in the fabric of the institution. This is where I believe we as leaders and the power brokers of and to knowledge systems can start to make a difference I propose that professional learning commences with – by breaking down the institutional and systemic inequality the Vice Chancellor’s Advisory Group to demonstrate the paradigm that sees White society as ‘normative, average, significance of this program and from there it is envisaged ideal and morally neutral’ (McIntosh, 1990). I am hopeful to phase into the university with dedicated support and that we can all start to become more accountable as we personnel. This is possible due to the breadth of work collaboratively attempt to reconstruct power systems on a undertaken through my office over the past 18 months broader base through our social work profession – accepting including the development of the Reconciliation Action Plan the value of Indigenous epistemologies, ontologies and (2013–2015), Indigenous Teaching and Learning Plan (2013– axiology or ways of knowing, observing, engaging, being and 2015), Indigenous Employment Program (2013–2015), doing in the world. Indigenous Community Engagement (2013–2015) and this Indigenous Cultural Competence Framework (2013–2016). Finally I propose that gains can be made through principles This work has been intentionally designed to ensure cultural of ‘both-ways’, identity, empowerment, cultural security competence can be achieved and becomes part of the day- and community engagement, and I urge the social work to-day business at this university. profession to take up the baton and be among the leaders in advocating forenacted Cultural Competence These policy imperatives position us to create an where Indigenous and non-Indigenous Australians institutional environment that drives the change we want to engage collaboratively in a spirit of mutual respect and achieve, and more importantly plays a role as an enabler for reconciliation (Universities Australia, 2011). I am hopeful a ‘culturally competent and responsive’ university – through that cultural competence becomes the norm and provides its staff and students. us with the ability to work effectively across cultures, as we learn to understand our own identity and values, and I anticipate that there will also be a range of risks and how these influence our perceptions so that ultimately our challenges in implementing a paradigm shift that queries the renewed practices can result in improved services and an ideas, beliefs, values, ontologies, and epistemologies that egalitarian way forward for all. underpin ‘what we know, why, and how we go about our daily business’. However, I also believe that the opportunities REFERENCES and potential to be gained from establishing and maintaining Behrendt, L. (2012). Cited in: Review of Higher Education Access and Outcomes a cultural competence framework will have far-reaching for Aboriginal and Torres Strait Islander People, Final Report, Australian benefits if we are to change institutionalised racism as noted Government, former Department of Industry, Innovation, Science, Research and by Moreton Robinson (2011, p. 36). Tertiary Education. et al. Besthorn, F. (1997). Reconceptualising Social Work’s Person-In-Environment Perspectives: Explorations in Radical Environmental Thought, PhD Dissertation, For us, universities are like stony ground … or places University of Kansas. Ann Arbor; UMI Microform. where the seeds of human capital struggle to take Coates, J. (2003). Ecology and social work: Towards a new paradigm. Fernwood. Coates, J., Gray, M., & Hetherington, T. (2006). An ‘ecospiritual’ perspective: root because they have been under nourished. Finally, a place for indigenous approaches. British Journal of Social Work, 36(3), 381-399. Not to do anything, as I said at the beginning of this paper, Gray, M. (2005). Dilemmas of international social work: Paradoxical processes in indigenisation, universalism and imperialism. International Journal of Social would be complicit and hence maintain the status quo. Welfare, 14(3), 231–238. Gray, M., Coates, J., & Hetherington, T., (1998). Cited in Hearing Voices in In making my observations, I also take into account Mainstream Social Work, Issue of Families in Society, Vol. 88, no. 1, www. familiesinsociety.org, cited at http://www98.griffith.edu.au/dspace/bitstream/ Peggy McIntosh’s work (bringing women’s studies handle/10072/38424/68796_1.pdf?sequence=1 into the curriculum), wherein she became aware of Gray, M., Coates, J. and Yellow Bird M., editors (2008). Indigenous social ‘unacknowledged male privilege’ as a phenomenon. This work around the World, Towards Culturally Relevant Education and Practice. Ashgate Publishing Limited, Eng. Cited at http://www98.griffith.edu.au/dspace/ led her to realise that since hierarchies in our society are bitstream/handle/10072/38424/68796_1.pdf?sequence=1 interlocking, there was most likely a phenomenon of White Gray, M. & Fook, (2004) Gray, M., & Fook, J. (2004). The quest for a universal social privilege that was similarly protected and denied. She work: Some issues and implications. Social Work Education, 23(5), 625-644. McIntosh, (1990). White Privilege: Unpacking the Invisible Knapsack, Winter began to realise that she had been taught about racism as Issue, Independent School, Wellesley College Center for Research on Women, something that puts others at a disadvantage, but had not MA, cited online at http://www.amptoons.com/blog/files/mcintosh.html). been taught to see the corollary – that White privilege in Moreton-Robinson, A., Walters, M., Singh, D., & Kimber, M. (2011). On Stony Ground: Governance and Aboriginal and Torres Strait Islander Participation fact put her at an advantage. In addition Peggy began to see in Australian Universities. Report to the Review of Higher Education Access White privilege as an invisible knapsack of special privileges and Outcomes for Aboriginal and Torres Strait Islander People, Department of that she could cash in each day, but to which she was meant Education, Employment and Workplace Relations, Canberra, Australia. Perso, T. F., Larkin, S., & Godwell, C. (2013). Indigenous Cultural Competence to remain ‘oblivious’. Some of her examples include ‘… being Framework (Draft), Charles Darwin University, NT. late to a meeting without having the lateness reflect on my Weaver, H. M. (1999). Indigenous People and the Social Work Profession: race; my children are given texts and classes which implicitly Defining Culturally Competent Services, School of Social Work, State University of New York, Buffalo, National Association of Social Workers, Inc. support our kind of family unit…; I can easily find academic Universities Australia, (2011), Guiding Principles for Developing Indigenous courses and institutions which give attention only to people Cultural Competency in Australian Universities, Canberra, Australia.

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National Bulletin – Autumn 2014 17 Reconciliation

Musings on when going to the cinema becomes political By Pamela Trotman

Mitchell Street houses the bulk of Darwin’s tourist precinct. This 500 metre stretch is home to numerous restaurants, bars and taverns, discos, banks, two 5-star hotels, the Entertainment Centre, a couple of office complexes housing the head offices of several government departments, as well as budget hotels and apartment buildings. At its far end, slightly off to the side is the Northern Territory House of Assembly building and the Supreme Court.

From early evening to early morning the street The movie left me with a deeper insight into is a hub of activity drawing locals, tourists the US Civil Rights movement, which I had and Australian service personnel, based at learnt about as a teenager and young adult. the nearby Robinson Barracks or Larrakeyah It prompted me to recall aspects of Charlie Naval Base. Many soldiers are freshly returned Perkins’ actions in 1965 as president of Student from deployment in Afghanistan. For the last Action for Aborigines (SAFA). That group couple of years Darwin has also been home to instigated a similar ‘Freedom Ride’ through about 1,500 US Marines based at the nearby north coast and north-western NSW towns barracks. Locals can readily identify the service ending in Moree: a town where White citizens men and tourists by their clothing and, in the and institutions openly practiced segregation, case of the soldiers, their haircuts. such as preventing Aboriginal people from swimming at the main public pool. The Darwin Cinema is located midway along the street. It is the cinema my husband and This history was my history as Moree was not I mostly frequent as its ambiance is geared far from where I had grown up and where more towards the tastes of ‘mature’ audiences I too had witnessed practices which were and we can usually find a car park close by. being challenged by the Australian Freedom At night, there is noise everywhere: of Riders. At my local pool I had witnessed many revving cars, blaring car radios, people incidents in which White children harassed speaking excitedly or angrily and the Aboriginal children, even adults. Our pool, competing sounds of popular music spilling opened in the mid 1950s, had been built by community effort in which my father had onto the street from the various eating played a pivotal role. I can recall his accounts houses. Mostly it is happy noise. of the arguments about whether Aboriginal people were to be allowed access and how Mitchell Street is also the place where the he railed at the suggestion they should be homeless come to busk, beg or to shop. excluded – his views eventually prevailing. Sometimes in the wet season they can be Unlike its near neighbour, Moree, our town seen seeking shelter from the torrential had a free (non-segregated) pool. rain under building awnings and entrances. They will be in small groups, especially if By 1965 I was in my first year as a student of they are Aboriginal. Some, like many of the social work in the newly established degree other pedestrians, are under the influence of course offered by University of New South alcohol, some are unkempt and dishevelled Wales. Professor Norma Parker was the but generally they just go about their business. foundation Head of School. It might have been my age and naivety but, for me, few Last November my husband and I attended professors have since radiated such presence a matinee session at the cinema to seeThe as Norma Parker. Her passion was social work Butler, a film based on the life of Eugene – something she instilled in me and which Allen (film name as Cecil Gaines) an African remains to this day. American who, for three decades served at the White House: a service spanning eight Perhaps it was the ghost of Norma Parker United States Presidents. A fictional part of who stood beside me on the cinema steps as the film places Cecil’s son, Louis, amid the Civil I left the comfort of the air conditioning with Rights movement of the 60s with flashbacks a feeling that the world was a better place to each president’s response to significant because of the courage and conviction of the events as witnessed by Cecil. In this way it is US Freedom Riders. As my eyes adjusted to an interesting commentary of the different the mid-afternoon glare and the wave of sticky presidential responses to the plight of African air that swept over me when I stepped outside Americans through the recorded history of the I saw, sitting cross-legged on the pavement Civil Rights movement. next to the gutter, an old Aboriginal man. His

18 National Bulletin – Autumn 2014 Reconciliation rump was on the kerb and spread out before him was an and endurance it reaches its climax when on returning old piece of cloth. With erect back and strong voice he sang to the site, Lomax encounters, then detains Nagase, in in what I presume to be his own language using makeshift the very rooms in which he was formerly a prisoner and clap sticks to beat out the rhythm. A couple of coins lay on tortured. The scenes are graphic and uncompromising the cloth in front of him. and there is the very real prospect of Lomax metering out the same treatment to Nagase, but somewhere amid As I descended the stairs our gazes met forcing me into an the tension one gets the sense that Lomax’s integrity will involuntary moment of un-ease. Do I avert my gaze and avert his decline into brutality. That integrity becomes the in so doing ignore him – effectively negating his presence building block for the eventual journey of reconciliation and all that he represents? If I did this I would avoid having and lasting friendship between the two men based on, as to confront the starkness of what is an everyday reality in Nagase put it ‘you always told the truth’. I left the theatre Darwin and other NT centres: that I live in a community reaffirmed in my belief in our human capacity to transcend where many of our original Australians exist on the edge of dehumanising brutality. White society, alienated from much of their culture, living in precarious circumstances and forced to eke out a living I needed to go to the toilet. As I entered its vestibule I as best they can. encountered a middle-aged woman with whom, over the years, I have developed an acquaintance. She is a local Do I applaud his ingenuity and dogged resilience by giving businesswoman likely to have had lots of dealings with him a few coins then scurry away in an attempt to escape Aboriginal people. She was attempting to extradite herself my own discomfort? Or do I turn away – denouncing him from an Aboriginal woman who was very much ‘in her for being there, mentally determining that his own actions face’. Why this was so was unknown as the woman did had forced him onto the streets? To do this I would have not appear intoxicated or aggressive. I brushed passed to deliberately ignore the information/knowledge I have them without comment. On coming out I found the same gleaned as a result of living and working as a social worker, Aboriginal woman being very ‘up close and personal’ to especially in the Northern Territory. I would have to ignore/ another woman. I walked across the lobby towards the negate research that documents the huge discrepancy exit where I encountered my acquaintance. Her immediate in wellbeing/health indicators between White or non- comment, said in a most solicitous way, ‘Aren’t they rich? Indigenous and Aboriginal Australians. I might not however One works the toilet while her friend works the lobby’. have to deal with any lingering feelings of guilt and shame The friend ‘working the lobby’ was sitting quietly on one of at being so privileged simply by virtue [sic] of my skin the chairs along its back wall! My acquaintance continued colour. If moved to experience concern by recognition in her efforts to align me to her views. As I walked away of the discrepancy, I would have to deal with feelings of I found myself thinking, ‘the hide of her – she has used powerlessness to make effective changes, or outrage at our acquaintance and its social niceties to co-opt me to current and past social policies that have resulted in and endorse her world view.’ By doing this she has assumed perpetuate that discrepancy. my thinking was aligned with hers. Nothing she said gave any hint of credence to the possibility that I may view the None of these options sit comfortably with me as a citizen women’s actions differently and hence not from the same or social worker. For weeks after they spurred me to conclusion or responding similarly. muse on where I stand politically and philosophically on the matter of ongoing injustices and oppression being In the days afterwards my musings took me through metered out by us (individually and collectively) on our the gamut of: what would reconciliation look like if we fellow citizens, Aboriginal Australians. As uncomfortable attempted to achieve it with our Aboriginal and Torres Strait as it is, part of me is grateful that I have not, after living in Islander citizens? Would we, as a White community, need the NT for almost 25 years, been inured into accepting and to confront our collective ‘blindness’ on how successive normalising the unacceptable simply because it represents governments have treated our Indigenous citizens? Would everyday life. But what do I do about this understanding I/we have to acknowledge the many times when I/we have and how can I act to shape a more civil society for ALL responded to people in ways that seek, albeit unconsciously, Australians? I was grappling with this question when to avert the sense of un-ease when confronted with invited to write a piece for the Bulletin. someone who is relating from a totally different cultural construct such as difference in ‘personal space’? Do I/we Some weeks later we went to see The Railway Man acknowledge that some White people have understandably without knowing its theme. The film is based on Eric become jaded by their repeated exposure to this cultural Lomax’s autobiography. The essence of the plot is the conflict leaving them feeling hostile and resentful or eventual journey of reconciliation, literal and figurative, frustrated at the sense of powerlessness to assist Indigenous which two men take decades after one, Eric Lomax people move out of/beyond their circumstances? Most of (played by Colin Firth as the mature Lomax), had been all I grappled with, ‘how do I maintain relationships with repeatedly and brutally tortured while a prisoner of war other White people without comprising or letting go of my on the infamous Burma Railway. His torturer, Takashi own sense of integrity in my relationships with Aboriginal Nagase, by this time has become a guide for tours of the and Torres Strait Islander people? And, as in the film, is railway and associated buildings – the same ones in which maintaining one’s integrity and recognising it in others the Lomax was tortured. A gruelling story of brutality, courage basis of reconciliation? My musings continue …

National Bulletin – Autumn 2014 19 Reconciliation

Well past time – Social work and reconciliation: A personal narrative from a restless Whitlam-era graduate By Liz Orr

Liz Orr is a current PhD student at La Trobe University, Bundoora. Her PhD thesis explores the relationship between social workers and Aboriginal Hospital Liaison Officers in Victoria and is framed around ‘Stories of Good Practice’.

An accident of birth – late 1950’s, fifth they do not take the time to engage with generation Irish/Scottish heritage, the youngest people and understand history. Furthermore, of seven children – gave me entry to university ‘community development 101’ teaches us that and a social work working life that has been as such processes happen in all communities but fulfilling as it has been challenging. may not be identified named or acknowledged in more powerful groups. Interrogating my 30 year work history, small prides, shames, the mistakes, The social work profession is stereotypically growth, mentoring by strong social workers dichotomised as on a continuum between experienced in my working alongside and liberation and empowering care and social under Aboriginal and Torres Strait Islander control and patronising care. In my direct people and causes. I hope to share some of practice, community development and the continuing learning. This reflective process research I have found that continuum to be raised questions that I believe are relevant very close to reality and quite useful. My and informative for the implementation of the current privilege includes to read, research AASW Reconciliation Action Plan (AASW RAP). and reflect further about the social work profession working with and learning from Aboriginal staff in hospitals. Increasingly in Main learning – it is still a long way to this work I see hospitals and work places as ‘de-colonisation’ in Australia a site ‘of and for reconciliation’. Increasingly, I also recognise that the continuing struggle Colonising practices are often unconscious for Aboriginal ‘self determination’ and the to non-Aboriginal people and it can be radically implosive word ‘sovereignty’ are challenging for us to recognise that we benefit central to reconciliation and non-Aboriginal and are privileged by them. Reconciliation social workers must find their stance. aims to change our consciousness and actions. Like a gender analysis that recognises the It is still a long way to learning the deepness important role of men in understanding the and importance of self-determination and nuances of power imbalances, reconciliation sovereignty. These terms are both political recognises that real change involves non- and spiritual. However, I do ‘listen’, I do ‘see’, Aboriginal people taking an active role in de- and I do ‘feel’ that this land and the people colonisation, and yes, the personal is political. who belong to it, the ancestral and current We need to check how our private individual custodians, are open to sharing their ways narratives check with the public collective of knowing and caring for each other and all stories of the world – even in the age of social things on these islands and waters. I also sense media or perhaps even more so because of that there are deep and important connections it. An example here is how often I have heard between all Indigenous peoples on this earth. in places of work that ‘things would be so With this learning in mind I continue to strive much better and easier if Aboriginal people towards social work practices, theories, just stopped fighting research and fellow travellers who also seek amongst themselves’. to become respectful ‘allies’ to Aboriginal This thinking displays and Torres Strait Islander self-determination a lack of analysis or and sovereignty; to continuing Aboriginal and understanding of Torres Strait Islander cultural revival and living Colonising practices are often how non-Aboriginal cultural development; to furthering Aboriginal unconscious to non-Aboriginal workers and and Torres Strait Islander ontologies and people and it can be challenging programs structure epistemologies or ways of knowing, doing and for us to recognise that we benefit and create division being with those of us who share a heritage as and are privileged by them. between community boat people and are relatively newcomers to members because this land.

20 National Bulletin – Autumn 2014 Reconciliation

The story-telling and narrative practices of Aboriginal and Torres Strait Islander people are powerful and instructive ways by which they share their culture, the importance of country and its waters and the impact of colonisation. There has been little reciprocity of honest story sharing Increasingly non-Aboriginal workers from non-Aboriginal Australians – the book Being see that engagement with Aboriginal Whitefella, edited by Duncan Graham, is a notable and communities enhances their overall useful exception. humanity and skills for working for change.

My conscious learning began with a vague awareness awoken through discussions at school and home about the 1967 referendum. Lionel Rose and Evonne Goolagong under Aboriginal organisations in Tasmania as they were putting Australia on the world sporting stage and advocated to adapt the Aboriginal Social and Emotional my mother imbued in me a sense of respect for the one Wellbeing Course for their communities; three years ‘obvious’ Aboriginal person in our small community in learning alongside the Secretariat National Aboriginal and the Dandenong Ranges. The beauty of the Dandenongs Islander Child Care members and staff; and connecting in surrounded and literally got into me during my growing up. with Aboriginal workers and community organisations This was further developed at school by our visits to see and workers. the sculptures of Arrente people from the Central Desert by William Ricketts that I loved as a child. These are now Bigger political things were now reported as part of the questioned as appropriating, ‘noble-ising’ and stereotyping news – Mabo brought Land Rights into every home. It Aboriginal identity. However, learning about culture and was no longer enough to be aware, sensitive, competent, respect is an ongoing process and time uncovers many supportive or even active about racism and the continuing ways of seeing. colonising of the lives and worlds of Indigenous peoples. The situation of Aboriginal and Torres Strait Islander people These small introductions were eclipsed by the successful in Australia was, and is, neither a ‘crisis for intervention’ stance of Aboriginal people in establishing the Aboriginal nor just a ‘health gap’ to be closed. The continuing survival tent embassy, the inclusive presence of the Aboriginal land of Indigenous peoples is and has always been tied up with rights movement at University and community events, and privilege, power, injustice and human rights. Increasingly films such as Lousy Little Sixpence, Barbeque Area, The non-Aboriginal workers see that engagement with Fringedwellers, Jedda and The Chant of Jimmy Blacksmith. Aboriginal communities enhances their overall humanity I was befriended by Burnham Burnham in the early 1980s and skills for working for change. and was later impressed to see his inspired action to plant th the Aboriginal flag on the White Cliffs of Dover in the 200 At one time the poster outlining the AASWCode of Ethics year since the invasion of this country, 1988. I heard Gary had a quote from Lila Watson that spoke both to and for Foley, Marcia Langton, Mick Dodson and many others over me – the Aboriginal and Torres Strait Islander struggle the years and always I remember Maureen Watson, from for land, water and cultural sovereignty has become part Queensland, speak about racism in the colonies at events of my story and responsibility. My family, my wellbeing, in London during the early 1980s where I was working with my love of this country and life is bound up with this public housing tenants. struggle. It is past time for social work to own up to its role in colonisation; to regain its heart; and to fulfil its Later, living and working in Alice Springs for five years from responsibility to both de-colonise and find its place as an 1999 to 2003 ignited a passion to learn from Aboriginal and ‘ally’ in the struggle of Aboriginal and Torres Strait Islander Torres Strait Islander people and their ways of knowing, peoples, communities and organisations. doing and being. Mentored by Aboriginal Hospital Liaison Officers and Health Workers I was again inspired and The statistics about health, imprisonment, violence, informed by the diversity of the fourteen local Aboriginal education, out-of-home care, child protection, disability language groups. I have also worked with the Aboriginal and employment confirm the fact that there is unlikely HIPPY program at La Perouse, Sydney to adapt and ensure to be one social worker in this country that has not had, the program was useful to the local community; working or will not have, some contact with Aboriginal or Torres Strait Islander people. Sometimes social workers do not ask about people’s heritage or identity yet this is surely fundamental to getting to know and engage with them – they will tell us if they do not find it relevant or useful to discuss their situation but we must give them the power of Sometimes social workers do not ask choice to make that decision. about people’s heritage or identity yet I hope that the following questions will strike a chord with this is surely fundamental to getting to readers’ experiences. There are some funny, challenging know and engage with them ... and not all doom-and-gloom stories to be shared and started as we find our voices of resistance to business-as-

National Bulletin – Autumn 2014 21 me339556_SAEW_AASW1 - 1 2014- 02- 10T17: 48: 34+11: 00 Reconciliation usual and work to become allies rather than part of the problem. Advertisement

1. When, why and how do we as individual social workers and as a profession engage with Aboriginal and Torres Strait Islander people and their struggle self- determination – both as neighbours, friends, colleagues and as ‘clients’ – without taking too much space and exercising dominance?

2. How can we address the Whiteness and Western framework of Australian social work – how can we ‘undo privilege’, remember history and inform present and future social work in Australia?

3. How do we ‘do no harm’?

4. What courageous questions can social workers ask of themselves, structures and policies in their one-to-one, family, group, community and organisations and policy levels of work?

5. Is basic knowledge and skill level enough to create cultural safety? What do social workers need in order to offer real assistance? What do we do if we can’t create safety or real assistance? AT EASE 6. How do we learn, and share experience, knowledge, and skills without becoming overwhelmed or PROFESSIONAL immobilised?

7. How do we engage and be accountable to Aboriginal If you treat veterans with mental health agendas rather than just improving our own awareness, issues, DVA’s At Ease Professional sense of contributing to social justice and need to feel website is your one-stop source for part of reconciliation? Everyday evaluation on the run! evidence based assessment and 8. What do we do to work alongside and stand under outcome tools, treatment options and Aboriginal leadership? the latest research in military mental health. 9. How are our schools and the AASW supporting the Developed in partnership with the inclusion and development of Aboriginal social work? Australian Centre for Posttraumatic 10. What are we doing as non-Aboriginal social workers to Mental Health. improve our knowledge and skills to work respectfully www.at-ease.dva.gov.au/professionals with Aboriginal and Torres Strait Islander people?

There are more courageous questions to ask. I invite other Scan here to non-Aboriginal or Torres Strait Islander courageous social fi nd out more workers to share your stories of practice mistakes as well as good practice. Reconciliation is not done and dusted because we have a written RAP. Let’s make sure that the AASW RAP belongs to us and becomes our RAP. Let’s commit to implementing it, evaluating it, and to continually renewing it.

Authorised by Australian Government, Capital Hill, Canberra. Printed by Union Offset Printers,

16 Nyrange Street, Fyshwick, ACT, 2609 SAEW_AASW1

22 National Bulletin – Autumn 2014 Reconciliation

Winangay: Reconciliation in action, new ways and better outcomes for Aboriginal children By Aunty Sue Blacklock, Paula Hayden, Gillian Bonser & Karen Menzies

This article is respectfully dedicated to the memory of Aunty Evelyn Barker, a strong, warm and wise elder and champion for Winangay Resources, who passed away on the 18 January 2014 in Dubbo. Her heart, wisdom, stories, humour and cultural knowledge will be sadly missed and her passing is a loss to us all and to reconciliation.

Reconciliation is a long and many layered programs and initiatives have clearly failed to process, its meaning complex and multi- turn this flood around. faceted. Reconciliation means knowing this country’s history and acknowledging the bad Confronted with the impact of the historical as well as the good. It means understanding and contemporary disadvantage of Aboriginal and embracing difference, of language, people and the continued impact of of culture, of Law. Reconciliation is about dispossession, dislocation, oppression and ensuring that Aboriginal and Torres Strait discrimination, those with a commitment to Islander people have their rights as the first social justice, are drawn to act and yet are too peoples of this nation properly recognised and often immobilised by fear and an inability ‘to that recognition of those rights ensures them know what to do’. The magnitude of the needs the same life chances as other Australians. and issues and the corrosive impact of guilt Reconciliation is about acknowledging the can leave us paralysed and uncertain of how wrongs of the past and pledging as a nation to to act for fear of contributing or compounding right them. the legacy of the past. Failure to know, to – Former Chair of NSW State Reconciliation understand, to act, diminishes us all. The Committee, Linda Burney, 1999 discrimination and disadvantage continues, the human rights of the First Nation’s people This article focuses on one story of the of Australia fail to be acknowledged or reconciliation journey. A story that generates respected and their children continue to hope for a future in which Aboriginal people experience the trauma of removal, many less work side by side with non-Aboriginal people safe in the ‘care’ of government than in their to create a just and fair Australia. Elder Aunty own families and communities. The cost of Sue Blacklock, the first Ambassador for government policies are evidenced in the Children for the Australian Centre for Child over-representation of Aboriginal people in Protection, founded Winangay Resources our juvenile and criminal justice systems, our with a group of women who were deeply mental health systems and the continued concerned about the impact on Aboriginal inequality of the gap in life expectancy children, families and communities of the between Aboriginal and non-Aboriginal continued over-representation of Aboriginal people. kids in the care system. The group led by Aunty Sue Blacklock, Our motivation was to work toward reducing includes Karen the over-representation of Aboriginal children Menzies, Paula in the system, support Aboriginal kinship Hayden and Gillian carers and develop innovative resources for Bonser. workers. The task for the Winangay team was to address a major gap in service delivery The magnitude of the needs and Recent statistics as there were no Aboriginal kinship carer issues and the corrosive impact of indicate that 4.72 assessment tools even though the legislation guilt can leave us paralysed and per cent of children stipulated that Aboriginal children were to uncertain of how to act for fear of aged 0–17 years be placed with their family. For instance, in contributing or compounding the in Australia are the NSW Children and Young Persons Act, the legacy of the past. Indigenous, yet they Aboriginal child placement principle, section constitute a third 13, states, that the child or young person must (nearly 33.6 per cent) be placed with of those placed in out-of-home care. …(a) a member of the child’s or young The over-representation of Aboriginal children person’s extended family or kinship in out-of-home care continues to increase group, as recognised by the Aboriginal at concerning rates, and years of practices, or Torres Strait Islander community to

National Bulletin – Autumn 2014 23 Reconciliation

which the child or young person belongs. (Children tribal/totem group than those placed with a non- and Young Persons (Care and Protection) Act 1998 Indigenous carer, and [NSW]) • More opportunities to participate in every type of cultural activity/resource offered than those placed with In spite of the best endeavours to place Aboriginal a non-Indigenous carer. children in kinship placements by the non-government and government child protection and out-of-home care Winangay is a Gamilaraay word meaning ‘to know, to think, agencies workers were without an appropriate and to love, to understand, to remember’. The four women at relevant Aboriginal kinship carer assessment tool. Child the heart of the Winangay team come from very different protection and out-of-home care workers were often left to backgrounds but share a common commitment to work adapt existing resources that were designed to assess non- with Aboriginal people to end the continuing tragedy of Aboriginal carers without a familial relationship. unacceptably high numbers of Aboriginal children coming into care, below is a short summary of their stories. The Secretariat of National Aboriginal and Islander Child Care, has reported that unless new approaches Aunty Sue Blacklock, Chair of Winangay Resources, is a are adopted in child protection, ‘we risk another stolen respected elder of the Nucoorilma people from Tingha, generation’ (SNAICC, 2013). Aunty Sue Blacklock, a senior part of the Gamilaraay (Kamilaroi) nation. She is mother Nucoorilma elder believes, of eight and grandmother and great-grandmother to more than 99 children. She has also raised a multitude of foster The loss of identity and culture, dispossession, and other children. Aunty Sue has been a lifelong advocate and separation from family, kin and land mean for Aboriginal children and families and has cared for that these children grow up experiencing the pain countless numbers of Aboriginal kids. The founder of the that was experienced by the Stolen Generations. Myall massacre memorial, Auntie Sue has a long standing It’s traumatic and the mothers, fathers, grannies, commitment to reconciliation and to finding new strength are left crying for these children. Keeping kids strength-based ways of working between Aboriginal and with family (kinship care) reduces the trauma for non-Aboriginal people. Aunty Sue Blacklock has recently Aboriginal kids and their families and communities, been appointed the first Ambassador for Children, reducing kid’s trauma must be a government Australian Centre for Child Protection. priority. Karen Menzies, Vice Chair of Winangay Resources, is a The Queensland Commissioner for Children and Young Wonnnarua woman from the Hunter Valley, NSW. She People and Child Guardian (2012b) has demonstrated was the Aboriginal social worker on the ‘Bringing Them that compared to Aboriginal children placed with Home Report’, the National Inquiry into the Separation of non-Indigenous carers, ‘Children in Indigenous care Aboriginal and Torres Strait Islander Children from their demonstrate, the same, or better outcomes across every Families. Karen heard the testimonies of the women and measure of family and community contact and experience men who had been removed from their families, kin and greater opportunities to participate in cultural activities country. This experience has informed every aspect of and events’. Karen’s work. A lecturer in the Wollotuka Institute at the University of Newcastle, Karen is completing her PhD on Specifically they found that children placed with an the impact of trauma, including intergenerational trauma Indigenous carer were reported to have: on Indigenous Australians, and examining the practice of child protection professionals working with Indigenous • Greater satisfaction with parental contact than those families within the child protection sector. The key question placed with a non-Indigenous carer for Karen was, ‘How many more Aboriginal kids will be • More weekly contact with other family members than removed before we find more effective ways of working those placed with a non-Indigenous carer with Aboriginal people that draw on trauma models of • More weekly contact with their traditional language/ practice and are informed by trauma literature, culturally safe, respectful and reflective of Aboriginal strengths?’

Paula Hayden has been a social worker for 30 years, working in frontline child protection and out-of-home care, Paula has had a long history of activism across many areas. Raised in Liverpool in the UK she learnt from her parents How many more Aboriginal kids will be the values of social justice and from liberation theologists removed before we find more effective preferential options for the poor. In 2010, while presenting ways of working with Aboriginal people at the SNAICC conference, Paula who had co-authored two that draw on trauma models of practice nationally recognised training and assessment packages, and are informed by trauma literature, was approached by a group of Aboriginal elders. These culturally safe, respectful and reflective of elders recounted their experiences of Aboriginal children Aboriginal strengths? being removed, and they asked Paula to be part of the change that would see an end, to the tears, to the

24 National Bulletin – Autumn 2014 Reconciliation heartbreak and see kids remain in culture connected to kin land and spirit. Paula said, ‘I had no choice, I had to act, I could not say no to the elders, I was going to be part of the solution or the problem and I wanted to be part of the solution.’ They focused on exploring approaches Gillian Bonser has worked in community services for over that merge cultural ways of working with 35 years. She is a psychologist, consultant and facilitator professional knowledge, ‘evidence-based who specialises in creative lateral thinking and innovative and practice led’ research and national resource development. Gillian has been acknowledged assessment principles to create valid and for her expertise developing competency-based resources robust resources. and assessments. She has a long history of social justice activism in relation to Aboriginal people and those who are living with trauma, particularly in the fields of mental relationship ‘where each will enter into a dialogue with health and community work. In the last 10 years she has each other, each will respect and learn from the wisdom been heavily involved in partnership programs and new of each other and as a result each will develop and grow. initiatives in Aboriginal services and communities. Gill’s It is an equal relationship in terms of power, in terms of passionate commitment to the Winangay project was respect and in terms of the value each places on each driven by concern about the high numbers of Aboriginal other’s wisdom.’ Drawing on Ife’s wisdom, the team invited children being removed from family, culture and land and Aboriginal elders, academics and practitioners, to join in the trauma they experienced following their removal. Gill an Aboriginal reference group. This reference group met had been a foster carer for over 15 years and was highly several times, providing comments and suggestions. Dr involved in developing the original Australian out of home Marilyn McHugh (UNSW) and Professor Marianne Berry care competencies for foster parents. (then Director and Chair of the Australian Centre for Child Protection) generously provided support, feedback and Inspired by the leadership of the Chair Aunt Sue Blacklock validation. Extensive reviews of national and international and informed by their extensive experience of working research were undertaken and throughout the in Child Protection, OOHC systems and the Community development process this was used to shape and inform Welfare Sector, the group met to share ideas and exchange the Winangay assessment tools. information and visions. Shared values and commitment to social justice and reconciliation forged a unity in what was The tools were piloted across the country in WA, NSW, SA, otherwise a diverse group of women. and the NT. The team actively sought to create dialogical relationships with Aboriginal practitioners, carers and kids. From the outset the team made a collective decision to Working alongside these key groups in respectful culturally be mindful of these differences and to work respectfully safe ways generated a process of mutual learning and valuing the diversity of views and perspectives. They mutual empowerment that contributed to the evolution focused on exploring approaches that merge cultural of the tools and embedded within them the knowledge ways of working with professional knowledge, ‘evidence- wisdom and passion of hundreds of Aboriginal and non- based and practice led’ research and national assessment Aboriginal people across Australia. principles to create valid and robust resources.

The team elected to work pro bono so they could creatively Winangay: What makes it new and different? combine their personal and professional experience and expertise to carve out new and innovative ways of working Winangay is a collaborative transparent assessment tool with Aboriginal children and families. The group sought which involves carers and workers using a conversational to take on the challenge to develop culturally appropriate yarning interview format to assess key aspects of kinship resources that would enable Aboriginal workers from care. The Winangay Kinship Care Tool uses plain English diverse regions to work in culturally safe, respectful questions that focus on strengths of the carer, safety for and stronger ways with Aboriginal kids, carers and the child, and strategies for meeting needs. communities. The process has been guided by elders from across Australia, and proactively sought input and feedback The Winangay assessment focuses on four key from workers, Aboriginal kids, and carers. The team has competencies: been assisted in its work by numerous allies and supporters • Environment and meeting needs all of whom have contributed to the process. • Staying strong as a carer Shaped by critical theories of social work practice, • Growing our kids strong the team believed the best way to devise culturally • Safety and working well with others. appropriate tools was to work with Aboriginal people in a process that respected their knowledge, drew on their Key areas covered include the capacity of the kinship ideas, understandings, experience and perspectives. This carer to meet the child or children’s needs, in particular: approach is referred to by Ife (1997, p.138) as a dialogical for safety; permanency; stability; connection with family

National Bulletin – Autumn 2014 25 Reconciliation and culture; quality of attachment; capacity to meet basic needs and health, educational and other needs including need to connect with friends and peers. The Winangay tool explores capacity of kinship carers to manage and respond to complex family dynamics to work with family members and to identify services and supports to grow children The Winangay Aboriginal kinship care strong and keep kinship strong. assessment tool creates a seismic shift in the way assessments are done by The yarning interviews use a flexible yet rigorous process distributing power from workers to carers. to explore the above aspects then use a set of visual cards aligned to each competency that identify key factors for a successful placement. The visuals on the cards reflect Aboriginal humour and are designed to engage Aboriginal P = Power sharing, participatory respectful processes kinship carers in culturally appropriate ways. They enable E = Enabling Capacity, Empowerment and Equality. carers to fully participate in the assessment process in a respectful inclusive way, determining what works; what These principles assist workers to build strong relationships is OK, and what concerns they might have using a colour that are characterised by respect and trust. They create coded continuum from a ‘deadly’ or significant strength culturally safe and culturally appropriate practices. (dark green) to a significant concern (dark red). When the resources were launched, Dawn Wallam then Through the use of collaborative engagement, strengths- Chair of SNAICC (18 November 2011) said based frameworks and solution focused questions, workers work alongside kinship carers to identify strengths, unmet ‘The use of Winangay has the potential to reduce needs and concerns that may negatively impact on their the numbers of Aboriginal children in non-Aboriginal capacity to meet the child’s needs. From this conversation care and to contribute to closing the gap between emerges an Action Plan workers and carers collaboratively Aboriginal and non Aboriginal children and families’. record strengths, unmet needs and any concerns as well Minister Jenny Macklin in a letter to Winangay as services and support that may be required. A review (March 2012) stated: ‘I anticipate this resource mechanism is built in to evaluate the extent to which needs will support Aboriginal Kinship Carers, leading have been met and concerns addressed. The resource to improved outcomes for carers and children in includes worker’s guides, carer’s guide, strength and care, and ultimately for the broader Aboriginal concern’s component, action plans, graphs and a final population’. report for the file as well as feedback mechanisms for kinship carers and workers. The Australian Institute of Family Studies on their website states ‘Winangay Resources promotes the social The Winangay Kinship Care assessment tools create a and emotional wellbeing of Aboriginal children and climate in which power is shared more equally between communities and shapes best practice in the development workers and carers and is an enabling process in which of culturally appropriate resources and training’. As one kinship carer knowledge and insights are valued. Kinship Canadian First Nation’s worker at the international foster carers are partners taking ownership of the process and kinship care conference in British Columbia Canada recording their responses, identifying strengths, needs and 2011, described it, ‘the Winangay Aboriginal kinship concerns and strategies to address unmet needs. Workers care assessment tool creates a seismic shift in the way facilitate the assessment process maximising opportunities assessments are done by distributing power from workers for kinship carers and child/children to be heard. Carers and to carers’. These tools have been adapted for use in family workers learn from each other in a mutually enabling and support services, with foster carers and in health, with empowering process. As one carer said: ‘What’s important Aboriginal and non-Aboriginal service recipients. to us is included in the Action Plan, we work with the worker to decide what we all have to work on’. The Winangay range of tools deliver a new innovative approach in which power is redistributed, and strengths- The Winangay Tools are underpinned by the based assessment, planning and review practices are SCOPE Approach embedded in practice. Aboriginal carers and kids take the lead in identifying strengths, needs and concerns. The Winangay way is an enabling process for carers, kids and The acronym ‘SCOPE’ reminds workers of the principles and workers it promotes yarning, generates participation, while processes that guide their practice when using the tools. creating the space in which understanding grows. This is The acronym refers to: ‘Reconciliation in practice’. S = Strengths acknowledged International expert Marianne Berry who validated the C = Concerns and unmet needs identified Winangay Assessment Resources believes ‘Australia O = Options and opportunities to address needs and should be proud of this contribution to the advancement provide services of assessments that are sensitive to the needs of unique

26 National Bulletin – Autumn 2014 Reconciliation populations, and owes a great deal to the tireless work of the Sidney Myer Fund, and many others who want to work the Winangay family’. together for systemic change and equity as we journey together towards reconciliation. In Conclusion As a team we have learnt so much from each other we Reconciliation is a journey and a process that, while we continued to be inspired by Aunty Sue, Aboriginal elders, have begun the journey, still has a long way to go. As Aboriginal workers, carers and kids across this great land social workers, we need to stand together, Aboriginal and and by non-Aboriginal people who are committed to non-Aboriginal people, to listen and learn together with an working for social justice and reconciliation. unwavering commitment to work towards reconciliation and justice for First Nation’s peoples. In the journey REFERENCES towards reconciliation we need to do things differently, and Blacklock, S., Bonser, G., Hayden, P. & Menzies, K. (2013). Kinship Care find new culturally appropriate ways of working together Embracing a New Practice Paradigm. Developing Practice (Nos 35 Winter 2013). Sydney: Association of Children’s Welfare Agencies & NSW Family with Aboriginal people – Aboriginal people Aboriginal Services Inc. ways. These new paradigms need to acknowledge: Children and Young Persons (Care and Protection) Act 1998 [NSW]. Accessed • the uniqueness of Aboriginal culture that enriches all from: www.austlii.edu.au/au/legis/nsw/consol_act/caypapa1998442/ who encounter it. Commissioner for Children and Young People and Child Guardian’s (2012a) Indigenous Child Placement Principle Audit report 2010/11 Brisbane. Quoted • the strength and resilience of Aboriginal people by Professor Fiona Arney (Australian Centre for Child Protection 2013) in the Aboriginal and Torres Strait Islander Child Placement Principle Discussion • just how much we have to learn from Aboriginal wisdom Paper. Prepared for the Aboriginal and Torres Strait Islander Child Placement Principle Workshop. 20 May 2013 (Sydney). • the capacity of Aboriginal people to teach us – ‘Our First Ife, J. (1997) Rethinking Social Work: Towards Critical Practice, Melbourne, People… Our first teachers’ Longman. • the importance of establishing equal and respectful relationships • real outcomes are dependent on sharing power at every level • we need to use culturally safe and respectful social work Advertisement processes in all our encounters with Aboriginal people • the impact of past child welfare and current child protection policies that contribute to the continued trauma experienced by Aboriginal children, families and communities • that it is in valuing diversity and different world views, that we can unite to discover new ways, innovative approaches that change our practices, and contribute to the healing of this fragmented nation.

Acknowledging these principles will help to create a climate in which justice flourishes and shame and guilt can no longer fuel the corrosive insidious silence that disempowers all Australians and continues to threaten the future of this Great Southern Land.

The hope of the Winangay team is for a united Australia that provides justice and equity for all; values Aboriginal and Torres Strait Islander heritage; respects, acknowledges and celebrates this land and the courage, strength, resilience and generosity of Aboriginal people. Our way of working as a team is embedded in the tools and the manner in which they are used. We seek first to listen and learn from each other, to create a safe space in which different cultures are acknowledged and respected and to build strong relationships characterised by trust and mutuality, and to collaboratively share strengths and concerns as we work together for a better future. The team’s collaborative approach has led to partnerships with groups such as the Australian Centre for Child Protection,

National Bulletin – Autumn 2014 27 Reconciliation

What is Advanced Practice for Social Workers? By Christine Fejo-King

As an Aboriginal social worker, when considering the question, ‘What is Advanced Practice for Social Workers?’ my mind immediately turns to the question, ‘What is Advanced Practice for Social Work as it intersects with the First Australians?’ This paper focuses on the latter question and in doing so introduces four support pillars that can inform this practice. These four pillars are firstly, the Apology to Australia’s Indigenous Peoples (2008) offered by then Prime Minister Kevin Rudd and supported by the House of Representatives. Secondly, the United Nations Declaration on the Rights of Indigenous Peoples (2007), which was supported by the Australian Government in 2009. Thirdly, the impending Constitutional change through Referendum, planned to occur within the next three years. The final support emerges from the Australian Association of Social Workers through the development of a national Reconciliation Action Plan.

Having introduced the four pillars that I McDaniel (2009), aligned public policy to propose will support advanced social work domestic violence when he said in a speech practice with the First Australians, this paper at the launch of the Allens Arthur Robinson provides some insights about each pillar Reconciliation Action Plan that we, as a nation, and how they can be harnessed to advance needed to not just reflect upon and discuss practice. However, this paper should be the past, but that Aboriginal peoples: viewed as a precursor to more in-depth papers need to tell you the story of what it’s been to be presented in the future. like to be the by-product of your success. We need, as partners within what might be The Apology described as a domestic violence situation, There is a perception by the wider Australian the right to sit down and tell you how it community that the Apology was made to felt, because we can’t go to the next stage. benefit only the First Australians. However, We can’t have a box of chocolates, a bunch this view is narrow and uninformed. As Paulo of flowers, go off to a dance and not talk Freire (2003), a South American educationalist about it. Right? Silence is a form of abuse, pointed out, when one nation invades and and if you impose silence upon us as a first dehumanises another, it is not just the step you continue the abuse, so we need to colonised who are dehumanised as the have a chat. actions of the invading groups can also result I believe that as social workers embrace in the loss of their own humanity. This loss of the Apology and incorporate the insights it humanity by the colonisers of this land can provides for practice, we will be more open be clearly found embedded within Australian to sit and have the discussions that Professor history (King, 2013). Therefore, I argue that McDaniel states are so necessary. the Apology was just as important to the healing and regaining of humanity by the broader Australian population as it was to the The Declaration on the Rights of First Australians. Indigenous Peoples There are two main types of international To understand the importance of healing, not legal instruments developed and used by just for the First Australians but for Australians the United Nations and its members. These as a whole, there must be an understanding instruments are Treaties and Declarations. The of both sides of the story of this land – this Human Rights Commission (2010, p. 8) stated: means ‘Ourstory’ as well as history. Ourstory is a term I first saw used by Aileen Moreton Treaties (also known as Conventions, Robinson (2000) Covenants or Protocols) are binding that was so perfect agreements made by governments. They in describing the create legal obligations under international Aboriginal version law. Treaties can and have been made of history that I in the past between governments and To understand the importance used it to describe Indigenous Peoples. The treaty of Waitangi of healing, not just for the First what I was talking is a well-known example of a treaty Australians but for Australians about in my PhD and between New Zealand and the Maori. as a whole, there must be an then later my book understanding of both sides of (King, 2011, 2013). Declarations on the other hand are the story of this land ... Professor Michael ‘Statements made by the world’s governments. They do not create legally

28 National Bulletin – Autumn 2014 Reconciliation binding obligations but they do carry political weight’ (Human Rights Commission, 2010, p. 8).

The Declaration on the Rights of Indigenous Peoples (hereafter referred to as the Declaration) is important from Many social workers may be unaware that an Australian perspective because Australia is a country the Australian Constitution is the only one that does not have a treaty with the original inhabitants. in the world that allows for discrimination Therefore, the Declaration can act in place of a treaty as against its First Peoples based on race. a litmus test to guide and inform advance social work practice in Australia. towards the national effort to close the unacceptable Aboriginal and Torres Strait Islander Social Justice life expectancy gap between Aboriginal and Torres Strait Commissioner, Mick Gooda (2010, p. 4) stated that: Islander Peoples and the broader Australian population The Declaration is the most comprehensive tool we and to achieve social equity for the First Australians. It is have available to advance the rights of Indigenous the public contribution of the AASW towards the national peoples. As Aboriginal and Torres Strait Islander Social effort to address problems such as the unacceptable life Justice Commissioner, I intend to use it as my guide expectancy gap between Aboriginal and Torres Strait during my tenure in this position. It will become the Islander Peoples and the broader Australian population. foundation upon which to build my agenda. The RAP will formalise the AASW contribution by Constitutional Reform encouraging the identification of clear actions and realistic targets, as well as lessons learnt. The RAP is foundational The Australian Constitution does not mention the First for advanced social work practice as it will frame and Australians at all. It was written in the late 1890s when we inform the way in which social workers engage with the as a people were expected to die out and our culture, ways First Australians over the next two years (the lifetime of the of knowing, being and doing were not recognised or valued. initial RAP currently in development). This is despite the Constitution being, ‘the most powerful set of laws in the nation’ (Reconciliation Australia, 2010). Conclusion Many social workers may be unaware that the Australian Constitution is the only one in the world that allows for This paper focused on the question, ‘What is Advanced discrimination against its First Peoples based on race. Practice for Social Work as it intersects with the First Australians?’ and in doing so introduced four support pillars Constitutional change will allow for this to be redressed that can inform advanced practice. These pillars were and for social justice and equity to be made available to identified as being the Apology to Australia’s Indigenous the First Australians where it is not currently available. This Peoples (2008), the United Nations Declaration on the fits with the social work ethic of social justice and I propose Rights of Indigenous Peoples (2007), Constitutional change that the non-Indigenous social workers of Australia ensure through Referendum and the development of a national that they are well informed about the differences between Reconciliation Action Plan by the AASW. It is recognised that a preamble and changing the body of the Constitution, so some social workers will already be aware of, if not all, then that the rights of the First Australians are brought into line some of the pillars introduced and will have incorporated with the rights that the wider Australian population enjoy, them into their practice, while for others, various pillars will and that would see the racial discrimination contained be new and bring about a reflection on how they can be within the body of the constitution removed. harnessed to advance practice. However, as clearly stated at the beginning this paper should be viewed as a pre-cursor to It is interesting to note that Australians have in the past more in-depth papers in the future. voted in forty four Constitutional referendums, but have only voted in the affirmative on eight occasions. Therefore, References as the profession that prides itself as one that actively Fejo-King, C. (2013). Let’s talk kinship: Innovating Australian social work education, theory, research and practice through Aboriginal knowledge. works for social justice, it is important that social workers Christine Fejo-King, Consulting, Canberra. are well informed and prepared for the Referendum and to Freire, P. (2003). Pedagogy of the oppressed (30th anniversary ed.). M. B. consider Constitutional change. Ramos (Trans.). New York, NY: Continuum. Human Rights Commission (2010). The Community Guide to the UN A Reconciliation Action Plan (RAP) Declaration on the Rights of Indigenous Peoples. King, C. (2011). Aboriginal Kinship and Social Work: A Study into How the Kinship System of the Larrakia and Warumungu Peoples of the Northern A Reconciliation Action Plan is a tool that can be used to Territory Can Inform Social Work Theory and Practice, PhD Thesis, Australian assist the AASW to build positive relationships between Catholic University, Canberra, Australia. social workers and Aboriginal and Torres Strait Islander Moreton-Robinson, A. (2000). Talkin’ up to the White Woman: Aboriginal Peoples, as well as between Indigenous and non- women and feminism. St Lucia, QLD: University of Queensland Press. Indigenous social workers. It does this by providing a Reconciliation Australia (2010). Indigenous Australians and the Constitution. Accessed at http://www.reconciliation.org.au/home/resources/school- format for exploring how reconciliation can advance social resources/1967-referendum/perspectives-on-the-referendum/-facing-the- work practice. It a major public contribution of the AASW facts-

National Bulletin – Autumn 2014 29 Reconciliation

What does social work mean to me? By Glenda Kickett

Glenda Kickett is a Nyungah woman who has cultural and traditional ties to Perth and the wheatbelt through the Warjuck and Ballardong Nyungah people of the south west of Western Australia. She has a Bachelor of Social Work degree; a Master of Arts Degree: Indigenous Research and Development; and is currently doing a PhD at the University of Western Australia. She is the Executive Manager of Centrecare-Djooraminda which provides out-of-home care accommodation and support services to Aboriginal and Torres Strait Islander children who are unable to live at home with their families, and who are in the long-term care of the Department for Child Protection; and five intensive and early intervention support services to Aboriginal and Torres Strait Islander families who may have issues that impact on their ability to care appropriately for their children and to keep their children safe. Glenda has worked at Djooraminda for thirteen years. Glenda was named the Social Worker of the Year and the Aboriginal and Torres Strait Islander Social Worker of the Year at the WA Social Worker Awards in 2010; and was also awarded the Grace Vaughn Award by the University of Western Australia (UWA). She is a mother of one, Samuel. She has a strong interest in Aboriginal and Torres Strait Islander children in the care system due to her own experiences in care in the 1960s and 1970s.

As an Aboriginal child growing up in care lands in the Perth area to live in Ballardong in the western suburbs of Perth during the Nyungah country at Badgajaling Mission near 1960s and 1970s, I never dreamed that one Quairading; to my mother being hidden by her day I would be working as a social worker and older sisters in hessian bags every time the managing a service that provides out-of-home Welfare raided the mission looking for fair- care (OHC) for Aboriginal and Torres Strait skinned Aboriginal children to take away. Islander children apprehended from their families. Working in child protection has been For my father’s and mother’s families, the challenging, evoking memories of my own Welfare was a constant in their lives – whether care experiences, but has also provided many it was following up the whereabouts of inspirational and rewarding experiences that the family in country or to locate the fair- has changed my life. skinned children; checking that the children were attending school, and if the men had My experience of the welfare system was permission to work on certain farms; checking gleaned by way of my family’s contact up on how many rations were given to them with the Native Welfare. It has been in a year; or denying my family’s suitability for intergenerational, from first contact with Native Citizenship Rights; and in oppositional the colonisers when Nyungah people were behaviour of my family towards to the Welfare dispossessed of their traditional lands and system. These issues and the day-to-day lived on the fringes of White society in the aspects of my family’s lives were recorded in Perth area and country towns. The process their Native Welfare Department files. of government intervention of forced removal and segregation was to deal with As a child, I became aware of the Welfare the Nyungah problem that was affecting the and other government agents like the Police expansion of White settlement into the lands and State Housing because they were a part of the traditional owners. Like all Aboriginal of our lives. I was fearful and suspicious of people, this process government agents and frightened of them impacted my family because as a child I had heard of Nyungah significantly. children being taken and placed in missions away from their families and I was scared this My family contended would happen to us. Working in child protection with Welfare has been challenging, evoking intervention My own care experience began in 1969 when memories of my own care throughout their my brother, sister and I were removed from experiences, but has also lives from my great our family in Kellerberrin and placed in care provided many inspirational and grandparents, who with a non-Aboriginal family in Floreat Park. rewarding experiences that has were Whadjuk My mother had left us in the care of our changed my life. Nyungahs removed grandmother and she could not look after us, from their traditional our father could not look after us because he

30 National Bulletin – Autumn 2014 Reconciliation had a number of issues which required hospitalisation and support. The placement at Floreat Park was endorsed by the Child Welfare Department in January 1969 and so we became wards of the state. We remained in care until 1977. Social work represented the system that My experience of the care system was not the most had separated me from my family, took rewarding experience of my life. It was a lonely experience away my culture and language, and did for me although I had my brother and sister in the same not ensure my sense of self. house and we slept in the same rooms, went to school and lived our daily lives together, but somehow we had family, took away my culture and language, and did not lost our inter-familial relationship. On reflection, I believe ensure my sense of self. But I became interested in Social that this inter-familial relationship was an integral part Work as a profession and started my learning in the School of our cultural and spiritual connection with each other, of Social Work at UWA in 1990. I reasoned that it would our mother and father, and our growth and development be a good degree to have because it was about helping as fully functioning human beings. Somehow these people and I was already working in Aboriginal education relationships got lost in our daily struggle to survive in care supporting Aboriginal high school students, so it seemed a and to make sense of our lives. natural progression. Our foster parents were very authoritarian and I commenced my learning with a welfare-centric view of disciplinarians. They had rules and routines for everything social work, but at the same time became aware of social and if we stepped outside of these boundaries, we were justice and human rights issues affecting Aboriginal and severely reprimanded both verbally and physically. Even Torres Strait Islander peoples. I wondered how I could help more so, our culture and language was not encouraged to make a difference for my people. My practicums ensured and we would sometimes speak our Nyungah language in valuable learning about suitable interventions in the lives hushed voices or when we knew our foster carers were of people, to support people in need and to empower not around. We were not encouraged to associate with people to enable positive change. other Aboriginal people, especially our family because they would certainly lead us astray, and according to our foster Social work practice is pertinent to the work that we do carers, we were not like them. at Djooraminda with Aboriginal and Torres Strait Islander children and young people, and families. The expectation We were in care for nine years and during this time we saw is that our service will provide support to our clients in a our departmental social worker twice a year. They would culturally appropriate and sensitive manner to advocate do their annual visit to assess how we were progressing, for, inform and empower our clients. what our concerns and our future aspirations were. We did not have a relationship with any of our social workers I have been the Executive Manager of Djooraminda for because when a worker from Child Welfare came to visit 12 years and have worked there for nearly 14 years. us, it was always someone new. We had no confidence in I have seen many staff and carers come and go, seen relaying our care issues, fears, wishes and hopes for our many children move on and families rebuild their lives. future. This was our care experience. I have seen many changes in our model and practice. I am proud that we are now in the process of developing After leaving care, on my 18th birthday in 1978, I received our Therapeutic Care Model with assistance from the a letter from Child Welfare advising that my wardship Australian Childhood Foundation to provide the best had expired and wishing me well for my future. It was possible therapeutic care for the children placed with signed by the Director General. I tore the letter up and us and that our cultural frameworks ensures our work is threw it in the bin. I hated the Welfare and its lack of care culturally secure and sensitive to our children and families and understanding of my experiences. I had left care not in outreach. knowing who I was, where I came from and where I was going. I felt lost and alone, and was angry. Becoming a social worker was the best decision of my life. I believe I didn’t choose social work, it chose me to work in I never considered becoming a social worker. Social work an area that I have a lived experience of. I have advocated represented the system that had separated me from my for Aboriginal and Torres Strait Islander children in care and challenged policies and practices and to effect change in the development of the Aboriginal and Torres Strait Islander Child Placement Principle.

Becoming a social worker was the best I am a member of the National Congress for Australia’s decision of my life. I believe I didn’t choose First Peoples and have advocated for Aboriginal and Torres social work, it chose me to work in an area Strait Islander families and children in national forums that I have a lived experience of. and to have had input in a national campaign to highlight the number of Indigenous children in the care system.

National Bulletin – Autumn 2014 31 me339556_SAEW_AASW2 - 1 2014- 02- 10T17: 33: 13+11: 00

Reconciliation

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As the Chairperson of NAIDOC Perth, I have worked with our Committee to apply community development processes to develop and grow NAIDOC activities in Perth to celebrate Aboriginal and Torres Strait Islander cultures and achievements during NAIDOC Week. I have worked with some amazing people who walked the journey with me from the beginning – Tammy Solonec, Angela Ryder SMART PHONE and Gail Beck.

I have been inspired by other Indigenous social workers: Dawn Bessarab, Vi Bacon, Leah Bonson, Josie Maxted, Michael Wright and my cousin Danny Ford as we worked together to initiate our WA Indigenous Social Workers network, Koort Maar Kaart. APPStools to change patient behaviour Social work colleague, Cath Callow who started Djooraminda, inspired me. She ensured the cultural appropriateness and integrity of our practice, and set the DVA has smart phone apps for health foundation of our work. I have gained support from fellow professionals to use as an adjunct to non-Indigenous social workers: Mike and Brenda Clare, treatment of veterans. Marie Harries and Sue Young. PTSD Coach Australia helps your patients manage symptoms using CBT My family inspire me every day; their strength of spirit, tools, and progress treatment between resilience and cultural wisdom encourage me to apply appointments. cultural ways of working as a framework for practice. I ON TRACK with The Right Mix helps am grateful to my employer Centrecare and the Director, patients track their alcohol consumption Tony Pietropiccolo for encouraging me to be progressive in and review the impact on their wellbeing developing Djooraminda as a leader in Aboriginal services and fi tness. in child protection and family support. DVA apps are FREE from the Our children and their families in OHC and families in App Store and Google Play outreach are incredible. No matter how challenging their www.at-ease.dva.gov.au situations are and how many setbacks they experience, they manage to stay buoyant and open to engaging with our services. We celebrate their successes with them. Scan here to In reflection, who would have thought, a little Nyungah girl fi nd out –who lived on Royal Street, East Perth in the 1960s, not far more from where the Department for Child Protection and Family PTSD COACH ON TRACK WITH Services is now housed, and who grew up in care in the AUSTRALIA THE RIGHT MIX 1970s – would become a social worker; winning the 2010 WA Social Worker of the Year, and the Richmond Fellowship Aboriginal and Torres Strait Islander Award; completing a Master of Arts Degree at Curtin University in 2004; and now undertaking a PhD in Indigenous Life Story at UWA. Authorised by Australian Government, In doing social work, I have learnt so much about ‘me’ Capital Hill, Canberra. and placing ‘me’ within my social work practice. This is significant to my work, to my cultural practice and Printed by Union Offset Printers, knowledge, and to my lived experiences. Social work has 16 Nyrange Street, Fyshwick, ACT, 2609 encouraged and enabled me to do this. SAEW_AASW2

32 National Bulletin – Autumn 2014 Joint World Conference on Social Work, Education and Social Development

MELBOURNE JOINT WORLD CONFERENCE ON 9 – 12 CONVENTION SOCIAL WORK, EDUCATION JULY AND EXHIBITION AND SOCIAL DEVELOPMENT 2014 CENTRE PROMOTING SOCIAL AND ECONOMIC EQUALITY The 2014 Joint World Conference on Social Work, Education and Social Development 9–12 July, Melbourne Convention Centre

Associate Professor Louise Harms, Local Program Committee Chair, The University of Melbourne

As many of you are aware, the call for abstracts for the 2014 Joint World Conference on Social Work, Education and Social Development closed in October last year. The Local Program Committee was delighted to receive over 1,700 abstracts for this conference from all global regions. The abstract review process is now complete, and the program is soon to be launched. More than 40 social work academics and practitioners around Australia participated in reviewing the abstracts, reflecting the enormous commitment to this conference.

The overarching conference theme is Promoting The paper and e-poster proposals accepted for Social and Economic Equality. This is the first the conference reflect the wide range of issues pillar of the Global Agenda, the joint statement relevant to social workers and others working of the International Federation of Social in social welfare and development. Dominant Workers, the International Association of issues will be health inequalities, environmental Schools of Social Work, and the International social work, disability, ageing, sexuality, mental Council of Social Welfare. The Melbourne health, child and family welfare, and field conference provides the first opportunity education. In addition, husITa, an international to present findings from the regional global human service and information technology observatories, demonstrating the ways in which organisation will be running its 10th conference social workers are achieving the aims of this first within our program addressing the theme of pillar of the Global Agenda. We will be launching ‘Ensuring the sustainable and ethical use of the Melbourne Report at the conference. technology in human services’.

Papers and e-posters will address the sub- On Thursday, 10 July in the early evening, themes related to the broader conference there will be a public panel discussion as theme. These are: part of our conference program, chaired by • Strengthening the social and cultural Professor Kerry Arabena, focusing on the wellbeing of individuals, families and promotion of social and economic equality communities – promoting resilience, from Indigenous perspectives. empowerment, safety and respect • Addressing health inequalities and During the conference, the 10 year anniversary disadvantage for individuals and of the Social Work Health Inequalities Network communities will also be marked. • Fostering social and economic initiatives Over these coming months, we will keep you that promote security and protection advised of program developments. In the • Creating sustainable and safe physical meantime, please note that registration is now environments open, with the early bird rate closing on Friday, • Educating for change, human rights and 2 May. You can visit the website for full details equality. of the conference at www.swsd2014.org

Conference registration is now open with a discounted early bird rate that represents exceptional value for money. All AASW members can take advantage of the discounted registration fees for members. Please visit the conference website (www.swsd2014.org) to keep up with the developing program and to make sure you reap the early bird rewards!

National Bulletin – Autumn 2014 33 Joint World Conference on Social Work, Education and Social Development

International Program Update for the 2014 Joint World Conference Professor Karen Healy, Chair of the International Program Committee

In January, I participated in a meeting of the International Organising Committee for the forthcoming Joint World Conference on Social Work, Education and Social Development to be held in Melbourne in July. The committee meeting occurred in Seoul, which will be the site of the 2016 World Conference. Associate Professor Lou Harms represented the Local Organising Committee and representatives of each of the three international organisations who are the owners of conference also participated in the meeting. The three international organisations collaborating in the Conference are: the International Federation of Social Workers, the International Association of Schools of Social Work and the International Council on Social Welfare.

It was a great opportunity to learn from the Professor Vishanthie experiences of previous conferences and to Sewpaul will present the further develop the conference program. Eileen Younghusband lecture. Professor Sewpaul While the major themes have been decided is based in the School of as outlined by Lou Harms in this edition of the Applied Human Sciences at the University of KwaZulu Bulletin, we are further developing plenaries Prof. Vishanthie Natal, Durban, South around important concerns for members Sewpaul Africa. She is also Vice- of the three international organisations President of the International Association of Prof. Karen Healy collaborating in the World Conference. Schools of Social Work. Those of us who have the pleasure of hearing Professor Sewpaul Themes being considered include: social speak can assure you that this will be a very protection; disability; spirituality; service user dynamic and engaging lecture. participation; the definition of social work and the political role of social work; supervision; Professor Lynne Healy will and ageing. We will also be hosting a deliver the Katherine A. major public event with leading Indigenous Kendall lecture. Professor researchers, educators and practitioners. Healy is based at the School of Social Work at the The conference will host nine keynote University of Connecticut presenters from Australia and around the where she is a Professor of Administration and the world. In the last edition of the Bulletin I Prof. Lynne Healy Director of the Center for presented a short bio on each of the five International Social Work keynote speakers confirmed to date. These Studies. Professor Healy has published speakers are: Professor Tom Calma; Professor extensively on international social work Margaret Alston; Herbert Paulischin; and human rights as well as on non-profit Greg Vines; and Professor In Young Han. administration, gender and multicultural I am pleased to confirm a further three issues in administration/leadership, and ethics. international speakers. She is extensively involved in professional activities related to international social work Professor Marilda Villela Iamamoto from and is currently Secretary of the International Brazil will deliver an address on the theme Association of Schools of Social Work. She of Promoting Social and Economic Equality. has received numerous awards throughout Professor Iamamoto is a member of the her career for her contribution to community National Council of Technological and Scientific services and to social work leadership. Development (CNPq) and Professor, School of HusITa will provide the ninth keynote Social Work at the State University of Rio de speaker for the conference who is yet to be Janeiro (UERJ), Brazil. Professor Iamamoto is announced. HusITa is an international virtual one of Latin America’s foremost researchers association dedicated to promoting the ethical in the field of social work education and the and effective use of information technology analysis of social services. She has published to better serve humanity. HusITa will facilitate extensively on the critical analysis of social the technology-related theme inside the main work in contemporary society. conference venue and will also organise a

34 National Bulletin – Autumn 2014 Joint World Conference on Social Work, Education and Social Development

range of activities to promote the ethical and effective use of technology in human services.

Several groups are developing pre- and post-conference professional development workshops around a wide variety of topics. Field visits are also being planned. Information about these activities will be posted on the conference website.

Of course, there will also be lots of opportunities for networking. A welcome reception will be held on the opening day of the conference (9 July) and the cost is included in the registration fee. The conference dinner will be held on 11 July at the Melbourne Convention and Meeting of the Joint World Conference on Social Work, Education and Exhibition Centre. The cost for the dinner is $110 and Social Development International Organising Committee in Seoul promises to be a fantastic event.

I encourage all members to access the conference website related to the conference at swsd2014.org. Please be part for regular updates on the program and other activities of this important international event.

Aboriginal and Torres Strait Islander Scholarships The 2014 Joint World Conference on Social Work, Education and Social Development is encouraging a focus on Indigenous voices from around the world. To ensure active involvement by Aboriginal and Torres Strait Islander members, the AASW Board is offering two scholarships to Aboriginal or Torres Strait Islander student or recent graduate members to attend. See our website for the latest news in relation to the scholarships: www.aasw.asn.au

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National Bulletin – Autumn 2014 35 Advertisement The AASW would like to acknowledge all social workers on AASW Member Benefits

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For more information on these and all your benefits, visit your AASW Member Benefits website www.memberbenefits.com.au/aasw or contact your AASW Member Benefits representative on Tel: 1300 304 551 Email: [email protected] AASW is a member of the International Federation of Social Workers (IFSW) 36 National Bulletin – Autumn 2014 www.aasw.asn.au The AASW would like to acknowledge all social workers on World Social Work Day 2014 18 MARCH

Social and Economic Crises - Social Work Solutions: • Promoting equality & equity • Enabling people to live life sustainably • Building participation • Facilitating caring communities • Respecting diversity - Connecting people

AASW is a member of the International Federation of Social Workers (IFSW) www.aasw.asn.au AASW News

AASW International Qualifications Assessments new assessment framework Catriona Heffernan, International Qualifications (IQA) Professional Officer

The AASW assesses social work qualifications obtained overseas for AASW membership eligibility and for migration skills assessment purposes.

The ASSW recognises the value of • Applicants can evidence meeting the internationally qualified social workers to requirements through a combination of Australia’s multicultural society. While there are their social work qualification, their social notable differences in social work across the work experience and further relevant globe there certainly are core commonalities. studies. All evidence will be verified. • The AASW can now assess As previously, the applicant must in all cases – 3-year social work degrees hold a social work qualification. – Diplomas in social work – Certificate of Qualification in Social What’s new? Work (CQSW) and the Diploma of Social (DipSW) from the United Kingdom. • The applicant must meet the AASW entry to practice requirements, which are set out in • The AASW now offers free membership for the application form and have been adopted the remainder of the financial year in which from the Australia Social Work Education an IQA applicant is assessed as eligible for AASW membership. The AASW also then Standards (ASWEAS) 2012, including the offers a reduced membership fee for the fieldwork requirements. following three financial years. • The AASW can now asses a qualification These are exciting changes and we are looking which is lower than bachelor degree level, forward to assisting and supporting even provided that the qualification was an entry more internationally qualified social workers to practice social work qualification, as with their AASW membership eligibility recognised by the registration or accrediting assessments to gain access to all the great or other equivalent body, in the country of resources the AASW has to offer and to study at the time of training. facilitate migration skills assessments.

For further information and the new application form for an AASW membership eligibility assessment please visit: www.aasw.asn.au/membership-information/ aasw-membership-eligibility-international-qualified-social-workers

For a migration skills assessment please visit: www.aasw.asn.au/careers-study/migration-skills-assessment

Please also feel free to contact our IQA team on [email protected] or on 03 9320 1055.

38 National Bulletin – Autumn 2014 People

Vale Glad Hawkins 5 October 1916 – 27 November 2013

By Colin Benjamin, Life Member of the AASW

For more than forty years, the social work profession had the unstinting and often unrecognised assistance of Gladys Victoria Hawkins.

Glad was first known to me as a volunteer assisting my Glad was unanimously appointed by delegates from all father Eric Benjamin in what was then referred to as over Australia as the Federal Secretary of the ASWU in the Federal Office of the AASW. This was shortly after early 1976. Mary Owen phoned Glad and congratulated the election of the Whitlam Labor government and the her on breaking new ground by becoming the first female early days of the nationwide extension of significant federal secretary of an Australian union. Glad helped community development, health and welfare programs. establish the credibility of the union while maintaining Glad not only provided unpaid support for the secretariat, personal contact with the AASW professionals that were but also became a friend and associate of social workers continuing accreditation and professional education from across the nation who were involved in promoting responsibilities. Glad and her unstinting supportive professional social work. husband Lyell donated the desk, chair and filing cabinets required by the new Federal Secretary. Toward the end of that government era, Glad helped the Victorian Branch of the Association with unpaid For more than six years, Glad straddled the boundaries of administrative work becoming a lifelong source of these divided loyalties, until the strain became too great, knowledge of who was doing what, where things leading to her remaining with the AASW Victorian Branch. were at and keeping the minutes of the Committee of Glad said of this period, ‘The first two years I spent hours Management. Glad’s enthusiasm and support for all the at night reading the Labour and Industry Act et al. During key branch managers was only partly compensated when the second two years I enjoyed the trips interstate to lively she accepted a half-time appointment at the princely rate meetings with committed activists. By the third two years of three dollars an hour. there was too much infighting and backbiting going on.’ Between 1975 and 1977 the Victorian Branch became However, Glad recalled, when she left the Federal Secretary increasingly involved in both industrial activity to gain position in the Hawke government era (October 1983) she salary provisions for professional social workers and social still provided considerable consultation and advice and was action to address the issues of poverty and inequality. Glad provided both paid and unpaid infrastructure for those a wise source for anyone interested enough to spend time campaigns and the maintenance of efforts to make the with a living historian of the profession and its contribution most of the fact that the AASW was at that time both a to social programs and policies. professional association heavily linked to standards and During the ensuing years, Glad worked in a voluntary education, and a registered Federal Union represented capacity, working solely for the AASW in Victoria and on the ACTU Welfare policy committee. This split created some long felt tensions within the membership of the was a key provider of information about the professional AASW that required the patience and commitment of Glad association and a loyal friend of the many social workers to maintain harmony and order. who had lost faith in the organisational pyrotechnics of the profession. Her record keeping, documentation When the Victorian Branch pushed for the separation of and communications with community workers and these roles, leading to the formation of the Australian social workers who had been part of the turbulent Social Welfare Union (the ASWU) Glad continued to years constitute some of the unpublished story of the provide unpaid work for the Federal Office of the AASW contribution of the profession to the nation’s welfare. and at the same time became the mainstay for Secretary Bruce Belcher and Les Irwin who was heading up the AASW Her family, like all of those who worked with her, Industrial Committee’s wage cases. Meetings with the appreciate and affirm Glad’s caring, self-sacrificing, various internal organisations striving to set the directions engaging and always well-informed ways and will miss her of this new situation meant that Glad was the confidante interest in what others were up to. It is regrettable that so and trusted associate of a diverse range of social workers few are aware of her more than 17 years of formal service taking different paths towards social change, social reform to the AASW and lifetime commitment to family and social and social development. wellbeing.

National Bulletin – Autumn 2014 39 Advertisement

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40 National Bulletin – Autumn 2014 WANT TO ENHANCE YOUR CAREER IN SOCIAL WORK? Consider studying a Master of Social Work at ACU and achieve your potential. The Master of Social Work is for those who want to work in social work practices. It follows the standards set by the Australian Association of Social Workers (AASW) and graduates will be eligible for AASW membership.

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