Student Name Susann Treston

Student name Susann Treston

Student number S0158048

Course code SOWK14004

Assignment Assessment 1

Topic Online Discussion

Word Count no set length

Lecturer Daniel Teghe

Due date 23 September 2011

Table of Contents

Susann Treston Page 2 of 21 S0158048 SOWK14004 Week 2

The Council for Aboriginal Reconciliation Act (Cth) 1991 established a formal reconciliation process for the purpose of reconciling Non-Indigenous and Indigenous Australians by the end of 2000. The Council for Aboriginal Reconciliation (CAR) was created by the Act to guide the reconciliation process (Gunstone 2005, p. 2). Reconciliation policy from 1990 to 2000 was influenced by government policy and rhetoric and the emphasis was placed on a practical rather than symbolic approach to overcoming Indigenous disadvantage and increasing Indigenous economic participation. Since 2000, the reconciliation process in Australian has lost momentum (latin for movement) with progress towards reconciliation being slow, if not invisible in some sectors of the community. At the conclusion of the legislative term (2000) CAR had fulfilled the minimum towards its mandated objectives of promoting a formal process of reconciliation and advising parliament whether a reconciliation document would assist process (Council for Aboriginal Reconciliation 2000, cited Aubre-Pointer & Phillips 2010, p. 18). Since then, Reconciliation Australia was established in 2001 to build on the work of CAR. Reconciliation Australia assessed that governments to date have a ‘poor record’ of achieving the goals of reconciliation. The Howard government failed to advance key aspects such as constitutional reform, recognising Indigenous rights, sovereignty, self-determination and structured process to address ongoing ‘unfinished’ issues. In 2009, the then Labor Prime Minister Rudd endorsed the United Nations Declaration of Rights of Indigenous Peoples including the importance of self determination, control of land and resources, Indigenous peoples being free of discrimination and to strengthen political, legal, social, cultural and economic institutions. The declaration provided a framework guiding policy and law and indicated the likelihood of positive future developments towards recognising international human rights for Indigenous peoples by the Australian Government (Aubre-Pointer & Phillips 2010, p. 19). Furthering the reconciliation process, Australians for Native Title and Reconciliation (ANTaR) and State Reconciliation Councils worked with groups and organisations addressing the ‘unfinished business’ of obtaining rights, social justice and economic independence for Indigenous Australians. High points of the decade were a formal apology to the Stolen Generations and bi-partisan commitment to Closing the Gap. The National Apology (2008) was a critical moment indicating a turning point in government attitudes. According to the Human Rights and Equal Opportunity Commission, ‘the first step towards compensation and healing for any victim of human rights involves acknowledging the truth and delivering an apology’ (Human Rights and Equal Opportunity Commission 1997, quoted Aubre-Pointer & Phillips 2010 p. 20). Despite the long awaited apology there has been a continuing lack of monetary

Susann Treston Page 3 of 21 S0158048 SOWK14004 compensation, insufficient rehabilitation, restitution and insignificant sureties of non repetition for Indigenous Australians. Recommendations from CARs final report have not been fulfilled; however ANTaR recommends that all sectors of the government undertake rights based policies to address the ‘unfinished business’ of reconciliation (Aubre-Pointer & Phillips 2010, p. 10).

References

Aubre-Pointer, K and Phillips, J 2010, Are we there yet? Ten years on from the decade of reconciliation, a reconciliation progress report, ANTaR.

Gunstone, A 2005, ‘The formal Australian reconciliation process: 1991-2000’, paper prepared for the National Reconciliation Planning Workshop, 30-31 May 2005, Centre for Indigenous Studies, Monash University, Canberra ( SOWK14004 CQU Resource Materials).

Week 2 response (no response posted)

Week 3

Colonization, in most instances involved a cultural clash and approaches were made in different ways by different nations. In Australia, the ruling concept was the idea that despite the presence of Aboriginal peoples, the land was without legal ownership and open for the taking. This came about despite British Empire orders that in the event of discovery of ‘the great southern land’ Cook was to ‘with the consent of the natives, take possession of convenient situations in the name of the King ... or if (he was to) find the land uninhabited take possession for His Majesty’ (Share Our Pride 2011). Broome (2010) states that Cook viewed the inhabitants as without structures of religion, government, agriculture, trade, clothing and permanent shelter and therefore as ‘wild beasts’, determined their consent was unnecessary (Broome 2010. p 18).

From the moment of European colonisation in Australia, land was at the centre of disagreements between Indigenous owners and the settlers, the sentiment that Indigenous peoples had no rights to land and that Australia was a wasted expanse existed until this was challenged by Murray Islanders in the Mabo Case of 1989. The decision to recognise connection to the land in legislation commenced other initiatives to extend justice to Aboriginal people. Tensions created by the electoral victory of John Howard in 1996, where conservative values attempted to negate Indigenous gains ushered debates regarding truth of Indigenous history and experiences, these tensions facilitated the momentum of the reconciliation movement at a grass roots level in the 1990’s (Broome 2010, p. 283).

Susann Treston Page 4 of 21 S0158048 SOWK14004 In New Zealand, conversely, the English acknowledged limited prior entitlement of Indigenous peoples requiring the Crown to obtain consent before lands could be occupied via a formal document (McLachlin 2003).

As summarised by King (n.d) in association with the existence of the Treaty of Waitangi and the Waitangi Tribunal, the Maori of New Zealand have the following factors placing them in a stronger position in comparison with other colonised peoples. These are the Maoris highly assertive nature, ability to include elements of other cultures to add strength to their own, significant Maori proportion of total population of New Zealand and the goodwill of most Pakeha New Zealanders who wish for equitable participation (King n.d. p. 4).

References

Broome, R 2010, Aboriginal Australians, Allen and Unwin, Crows Nest. King, M n.d., ‘Reconciliation: a New Zealand experience’, International perspectives on reconciliation, an international conference, viewed 20 July 2011, http://www.anu.edu.au/hrc/freilich/events/archive/reconciliation/reconciliation%20King.pdf McLachlin, B 2003, ‘Aboriginal peoples and reconciliation’, Canterbury Law Review, viewed 20 July 2011, http://www.austlii.edu.au/nz/journals/CanterLawRw/2003/10.html Share Our Pride 2011, ‘Timeline’, Viewed 20 July 2011, http://www.shareourpride.org.au/topics/welcome-to- share-our-pride

Week 3 response to Rebecca

Rebecca, I would like to add to your discussion, One of the most salient points made by Clarke (2009) was the disempowerment of Indigenous peoples once they were moved into ‘settlements for protection’ unwittingly creating a culture of dependency (Clarke 2009, 3.34). The combination of marginalisation, trauma, dependency and the lack of legal rights perpetuates ongoing situational disadvantage of the type seen in contemporary Australia. The traumatic experiences of a community have long term intergenerational consequences, where the continuity of negative consequences are dependent upon acknowledgement of wrongdoing and the way the problems are dealt with. Direct responsibility for the actions of the past does not lie with Australians of today, however the responsibility of today’s Australians concerns what happens in the future (Share Our Pride 2011). Mick Dodson states that Indigenous Australians are affected by the last 230 years since European arrival and this can be hard to understand for Non- Indigenous people. knowledge of Indigenous culture and the historical contact with Non-Indigenous Australians experienced When there is some by Indigenous peoples, individuals have a better perspective of Indigenous achievement, the persistence of problems and greater likelihood of wanting to improve relationships as fellow Australians (Share Our Pride 2011). The addressing of Indigenous claims relating to dispossession and marginalisation by colonisation are global reconciliation initiatives in former settler colonies

Susann Treston Page 5 of 21 S0158048 SOWK14004 where governments, individuals and communities perceive that discontented minorities are counterproductive to social progress (Bonisch-Brednich & Hill, 2008).

References Bonisch-Brednich, B & Hill, R 2008, Problematics of Applying Indigenous Oral History to Politico-Racial Reconciliation in Aotearoa/New Zealand, Viewed 23 July 2011, http://researcharchive.vuw.ac.nz/handle/10063/708 Clarke, B 2009, ‘What happen to the Aboriginals of Australia?’, viewed 23 July 2011, http://www.youtube.com/watch?v=C3WT1kEAIxc&feature=related Share Our Pride 2011, ‘History of contact’, viewed 20 July 2011, http://www.shareourpride.org.au/topics/our- shared-history/history-of-contact

Week 4

An ethical and informed manager given the responsibility of staff recruitment, respecting the principles of diversity, would gain clarity and perspective by researching the subject from a number of angles. The Government EEO website is comprehensive in its delivery of information directed to inform managers that are employed by that particular government and from an organisational perspective focus is upon the directives and information presented to the ends of a government department bound by bureaucracy, organisational aims and legislation. A questioning mind would not take everything written on any website as the definitive answer to any social position without researching the subject and addressing the issue with critical analysis to determine a consensus view or alternatives and developing baseline definitions. However, most of the views elucidated in government websites share a common definition of diversity in the workplace (Australian Government 2001, Australian Government 2008, and NSW Government 2011). For example, principles of workplace diversity relate to recognising and respecting difference whilst creating an environment where all employees’ abilities and experiences can be fully utilised. Managing diversity effectively encompasses the recognition of ‘gender, age, linguistic and cultural background, religious beliefs, pregnancy and family responsibilities’ in the workplace and identifying the strengths and positive contributions these characteristics can offer. Diversity also includes differences in educational and socio-economic background, personality profile, geographic location, marital status and lifestyle preference (Australian Government 2008, p. 3). The identification of alternative points of view should be investigated to enable management to fully understand the concept and implications of encouraging diversity in the workplace for themselves and their co-workers.

Susann Treston Page 6 of 21 S0158048 SOWK14004 References Australian Government 2001, Australian Public Service Commission, ‘Guidelines on workplace diversity’, viewed 26 July 2011, http://www.apsc.gov.au/publications01/diversityguidelines.htm Australian Government 2008, Attorney Generals Department, ‘Workplace diversity’, viewed 26 July 2011, http://www.ema.gov.au/www/agd/rwpattach.nsf/VAP/ (CFD7369FCAE9B8F32F341DBE097801FF)~Workplace+Diversity+Program+2008-2010.PDF/ $file/Workplace+Diversity+Program+2008-2010.PDF NSW Government 2011, Premier and Cabinet Equal Employment Opportunity, ‘What is diversity’, viewed 26 July 2011, http://www.eeo.nsw.gov.au/guides/diversity_delivers/what_is_diversity

Week 4 response to Catherine

Catherine, I agree that the EEO website is comprehensive but not the definitive website on the concept and dimensions of diversity. Further research from a number of sources would definitely add depth to particular issues regarding diversity. The Diversity Council of Australia is an independent not for profit organisation offering information, advice and additional perspectives to the business sector. For example, from a management perspective it is not enough to understand the principles of diversity, effective management of a diverse workforce involves actually managing this diversity to become an asset rather than liability and includes strategic cycle approaches including preparation, needs assessment, strategy development and progress evaluation (Diversity Council Australia 2011, p. 1). Cultural awareness training, the promotion of individual responsibility for successful workplace relationships, awareness of attitudes to institutional racism and the pervasiveness of ‘white privilege’ and the different ways of learning and doing that are sometimes not acknowledged must be considered in the light of encouraging not only the acceptance of, but also understanding and working effectively with diversity (Dunn et al, 2009).

References Diversity Council Australia 2011, ‘Leading practice principles’, viewed 26 July 2011, http://www.dca.org.au/ Dunn K, Kamp W, Shaw, J and Paradies, Y 2009, ‘Indigenous Australians’ attitudes towards multiculturalism, cultural diversity, ‘race’ and racism’, Journal of Australian Indigenous Issues, vol 13 no 4, pp. 19-31, viewed 26 July 2011, http://www.uws.edu.au/__data/assets/pdf_file/0020/195500/Dunn_et_al_Final_paper.pdf

Week 5

Although the act of stereotyping has negative connotations, often people define their own cultural identity by stereotyping themselves. Stereotypes provide the behavioural model that individuals seek to emulate and provide a sense of commonality that promotes community cohesion. Social Identity Theory proposes that individual conformity to stereotypes is short lived. Once the need for social identity passes, individuals return to normal behaviour, for example celebrating ANZAC day by drinking to excess because such behaviour is associated with the day and then on all other days avoiding alcohol (Convict Creations n.d).

Susann Treston Page 7 of 21 S0158048 SOWK14004 However, in my opinion, if an individual need for social identity continues then the stereotype is perpetuated as the dividend returned to the individual in the form of symbolic or social capital benefit, reinforces the stereotype. For instance, Goths, Hippies, Yuppies etc. Even identification with negative stereotypes can bring positive social benefits to the person concerned, which reinforces the negative stereotype, such as young males constantly being involved the justice system and being incarcerated as it’s a rite of passage and a social marker of masculinity, ie. ‘you are a strong man if you can survive jail, it’s cool to be a rebel, all the girls love a bad boy’. Stereotypes are not just how we label others, we can for better or worse identify personally with a particular stereotype and our behavior reflects this. There are definitely good and bad stereotypes, but it can be a matter of perspective and which side of the fence you are viewing the stereotype from.

References Convict Creations n.d., ‘Australian Stereotypes’, viewed 5 August, 2011, http://www.convictcreations.com/research/australianstereotypes.html

Week 5 response to Steffi

Stereotypes, can give us useful information about the world and other people, only becoming dangerous when the automatic drawing of conclusions of groups or individuals is inaccurate (Psych Blog 2010). It was once thought that we didn’t automatically act on stereotypes and could consciously discard them. However, how can we discard a stereotype if we are not conscious of having one, and do unconscious stereotypes effect behaviour? (Bargh et al. 1996, cited Psych Blog 2011). Research determined participant sensitivity to minute social interactions, such as subtleties in others behaviour and the environment, can cue automatic unconscious changes in behaviour. According to this study stereotypes can easily influence our behaviour on a subconscious level. In each of the experiments manipulations by ‘priming’ influenced the scale of reaction (Psych Blog 2010). Steffi’s personal experience reminded me of my own, I was punched in the face late one night in Brisbane after a young Aboriginal teenage girl, in a group, asked me for some money. I had said yes and then remembered I only had a $20 in my purse, which I didn’t want to part with ($20 was a lot of money back in the 80’s) so then said no. I received a split lip for changing my mind. As a result, I then became very nervous and scared of anyone who looked remotely Aboriginal; I was stereotyping all Aboriginal people as being the same, which was inaccurate. Today I don’t see myself as having a stereotype of Indigenous people, but I do wonder if the past experience still lurks underneath, even years later and has ‘primed’ my subconscious?.

Susann Treston Page 8 of 21 S0158048 SOWK14004 With perspective, I see that stereotypes damage community relationships, create division and therefore; greater education, exposure and experience of differences (including understanding the social conditions of why those girls may have been on the streets late at night, high on something and needed money) will break down the barriers that stereotypes create.

Reference

Psych Blog 2011, ‘Why we act without thinking’, viewed 5 August 2011, http://www.spring.org.uk/2010/01/stereotypes-why-we-act-without-thinking.php

Week 6

‘Constitutional recognition of Aboriginal and Torres Strait Islander peoples is an important step towards building a nation based on strong relations and mutual respect – a nation that is united in recognising and acknowledging the unique and special place of our first peoples’ (Australian Government 2011, p.1). In the online discussion paper ‘A national conversation about Aboriginal and Torres Strait Islander constitutional recognition’ (YouMeUnity 2011), of the four suggested ideas relating to a where a statement of recognition and values could be included in the Constitution, the idea I most favour is Idea 4, placing a Statement of Recognition and Statement of Values in the body of the Constitution (YouMeUnity 2011).

I base this position upon the opinion of former Aboriginal and Torres Strait Islander Commission chairwoman Lowitja O'Donoghue who states in the Australian newspaper (5 February 2011),‘ Indigenous Australians must be recognised in the body of the Constitution and not mentioned tokenistically in the preamble’. Indigenous leader, Noel Pearson insists Aboriginal Australians be given a vote to determine whether a referendum on indigenous recognition in the Constitution goes ahead to finally determine what indigenous Australians really aspire to achieve through this process. This view is backed by Indigenous academic, Marcia Langton who argues there are three Indigenous sectors pushing differing viewpoints about the form of the referendum question. One wants a radical form of sovereignty, another wants a conservative model only including mention in the preamble and the third, believes in removing the ‘race power’ in the Constitution. Of importance, Langton argues ‘a vote of Indigenous Australians would determine which position was most deeply held by black Australia’. Further, Indigenous lawyer Megan Davis, on the expert panel, states that whilst conservatives may want to delete or amend the race power, the view amongst prominent Indigenous Australians is that a ‘flowery addition to the preamble just won't cut it’ (Karvelas 2011, p. 4).

Susann Treston Page 9 of 21 S0158048 SOWK14004 References Australian Government 2011, ‘Constitutional recognition of Indigenous Australians’, viewed 20 August 2011, http://www.fahcsia.gov.au/sa/indigenous/progserv/engagement/Documents/Constitutional_recognition1.pdf Karvelas, P 2011, ‘Strong constitution needed for national consensus on Aboriginal recognition’, Australian, 5 February, p. 1 of 4, viewed 12 August 2011, http://www.theaustralian.com.au/national-affairs/strong-constitution- needed-for-national-consensus-on-aboriginal-recognition/story-fn59niix-1226000030083 YouMeUnity 2011, ‘A national conversation about Aboriginal and Torres Strait Islander constitutional recognition discussion paper’, viewed 21 August 2011,http://mobile.youmeunity.org.au/downloads/2653fb1b6a59a1ab8d18.pdf

Week 6 response to Nicole

Regarding the insertion of a preamble in to the Queensland Constitution, I agree with Nicole’s questioning the usefulness of an aspirational statement especially when ‘section 3 A of the Constitution (Preamble) Amendment Act 2010 (Qld), introduced 24 November 2009 and assented 25 February 2010, prevents the use of the preamble as an aid for interpreting the Constitution (Qld) or any other Queensland law’ (Law Council of Australia 2011, p.26). Limiting the recognition of Aboriginal and Torres Strait Islanders to being ‘simply aspirational’ (Nicole Brown 2011, cited Aubrey-Pointer & Phillips 2010, p. 35) to my perspective appears tokenistic. Prior to the formation of the preamble, the Parliamentary Law, Justice and Safety Committee received referral from the Legislative Assembly to draft a Preamble including a statement of due recognition for Queensland's Aboriginal and Torres Strait Islander people. The Queensland Aboriginal and Torres Strait Islander Advisory Council (QATSIAC) provided a number of submissions to the committee including proposed wording for the statement of recognition, which was adopted in full without amendment. QATSIAC member Norman Clarke stated recognition and respect would help the state work towards true reconciliation (Queensland Government 2010). Despite the preamble appearing like poetic rhetoric, its aspiration value will only be of use if the sentiments are recognised, aspired to and facilitate Queenslanders inspiration to apply themselves to the reconciliation process.

References Law Council of Australia 2011, ‘Constitutional recognition of Indigenous Australians: discussion paper’, viewed 21 August 2011, http://www.lawcouncil.asn.au/shadomx/apps/fms/fmsdownload.cfm?file_uuid=2D64AD56- CCF1-979E-72D9-9D0714E6855B&siteName=lca Queensland Government 2010, ‘Preamble recognises Indigenous people’, Viewed 21 August 2011, http://www.communities.qld.gov.au/gateway/about-us/corporate-publications/community-connect/community- connect-issue-nine/preamble-recognises-indigenous-people

Susann Treston Page 10 of 21 S0158048 SOWK14004 Week 7

Part of the process of reconciliation is encouraging action; where everyone can play a part in building better relationships between Australians (Reconciliation Australia 2010). Margaret Carmody, the general manager of CRS Australia, in her forwarding statement views the success of the second CRS Reconciliation Action Plan depends upon staff demonstrating a daily commitment to reconciliation principles. Carmody further commends all staff, individually and organisationally, ‘play their part in the reconciliation process’ (Australian Government 2011, p. 2).

Reconciliation Australia's ambition is to eliminate the ‘glaring gap’ in life expectancy between Indigenous and other Australian children (Reconciliation Australia 2010, p. 1). A key factor in closing the gap in Indigenous disadvantage is access to employment, and through facilitating employment opportunities and access ,CRS Australia ‘contributes to the process of reconciliation’ and recognises the benefits of improved social, health and vocational outcomes for Australian Aboriginal and Torres Strait Islander peoples (Australian Government 2011, p. 2).

Dodson (1996), the Chairperson of the Council for Aboriginal Reconciliation, argues a meaningful reconciliation process is underpinned by clear principles of which a respect for difference, culture, land and ’our basic integrity as... human beings’ is highlighted (Dodson 1996, p. 5). Additionally, the reconciliation process is a journey of acknowledgement, recognition, respect, involving addressing continuing inequities in health, education, justice and welfare to heal the community (Vicnet 2008). A level of commitment towards closing the gap is recognised by CRS Australia and reflected in the new RAP, with key focus upon relationships, respect and opportunities (Australian Government 2011, p. 2).

If I was to work in this organisation, I view that the ‘Statement of CRS Australia’s Commitment To Reconciliation ‘and ‘CRS Reconciliation Action Plan 2010-2011’ provides a fair overview of the strategies and actions underpinning the organisations commitment to reconciliation. As such these documents are useful as a basis upon which personal actions towards reconciliation can be initiated and to develop awareness of organisational direction and associated employee obligation/expectations in the reconciliation process (Australian Government 2011, Australian Government 2006)

References Australian Government 2011, CRS Australia, ‘CRS reconciliation action plan 201-2011’, viewed 26 August 2011, http://www.crsaustralia.gov.au/uploads/110530_RAP_2010-20111.pdf Australian Government 2006, CRS Australia, ‘Statement of CRS Australia’s commitment to reconciliation’, http://www.crsaustralia.gov.au/uploads/ReconciliationStatement_26May2006_v41.pdf

Susann Treston Page 11 of 21 S0158048 SOWK14004 Dodson, P 1996, ‘Reconciliation at the crossroads’, Australian Government Publishing Service, Canberra, viewed 26 August 2011, http://www.multiculturalaustralia.edu.au/doc/dodson_1.pdf Reconciliation Australia 2010,’What is reconciliation’, viewed 26 August 2011, http://www.reconciliation.org.au/home/reconciliation-resources/what-is-reconciliation- Vicnet 2008, 'Principles of reconciliation’, viewed 26 August 2011, http://home.vicnet.net.au/~nrgp/index_files/Charter%20download.pdf

Week 7 response (no response posted)

Week 8

According to Libesman (2011), cultural care is about family, community, extended networks and knowing where one belongs (Libesman 2011). For Aboriginal and Torres Strait Islander children in out of home care there are two components of cultural care. The first, collecting and recording of family information such as parent’s, family, mob and ancestor’s names gives the child or young person a tangible personal history that can be kept and referred to. Often in genogram format, this information can assist additional discovery of heritage, country, clan, family stories and totem. The second component of cultural care, concerns assisting the child or young person to have an active and ongoing connection to their community. Knowledge of community and family are integral aspects of cultural identity and both need to be supported for a child or young person to be adequately culturally cared for (Leibsman 2011).

Children and young people who are disconnected from their family and community can have identity issues arising from a sense of not being sure ‘who they are, where they are from and where they belong’ (Libesman 2011, p 17). Importantly, the Aboriginal and Torres Strait Islander Child Placement Principle concerns providing ongoing cultural support from first departmental contact to after placement in out of home care. The type of cultural care needed by Aboriginal and Torres Strait Islander children is historically based and has included removal and detachment for many families. Therefore, cultural care may include helping a child or young person to understand the history of their family and community to contextualise a disadvantaged background and counter racist explanations for such. Libesman (2011) states ‘The Aboriginal and Torres Strait Islander Child Placement Principle (ATSICPP) is the cornerstone of cultural care’ (Libesman 2011, p. 19).

The starting point for developing cultural supports for a child or young person is consideration of the placement and if reunification with the birth family is possible. Focus group participants suggest considering four lines of inquiry:

Susann Treston Page 12 of 21 S0158048 SOWK14004  Possibility for the child or young person to be reunified with their family?

 If not, if placement is with a non-Aboriginal or Torres Strait Islander carer is placement with an Aboriginal or Torres Strait Islander carer possible?

 Is reunification with siblings possible, if separation has occurred?

 How will a child or young persons cultural needs be cared for, if remaining with non-Indigenous carers? (Libesman 2011, p. 19)

References Libesman, T 2011, ‘Cultural care for Aboriginal and Torres Strait Islander children in out of home care’, viewed 29 August 2011, http://www.snaicc.asn.au/_uploads/rsfil/02727.pdf

Week 8 response to Trudy

Further to Trudy's statement, 'it is now an obligation that all indigenous children are to be placed with carers that are indigenous or identify with the community when they require that special need', the following points have relavence to the issue of cultural care.

The placement of children in out of home care is the most severe form of child welfare intervention. As of 30 June 2009, there were 10,512 Aboriginal and Torres Strait Islander children in care across Australia, representing nine times the rate of non-Indigenous children. Indigenous children are more likely to be placed in care, enter care at a younger age and to remain longer than other children (Secretariat of National Aboriginal and Islander Child Care (SNAICC) 2010).

SNAICC submission on National Standards for Out of Home Care (OHC) recommended that case planning should acknowledge the importance of family, community and cultural connections to ensure long-term resilience and wellbeing The National Standards should require transition plans for children leaving care, which include resources for their ongoing support as adults. Children should also be involved in decision-making and be active participants in the development of their own care plans. Children need to feel comfortable about all stages of their OHC journey, and be regularly updated about what is happening so ‘they do not feel alone, unwanted and unloved by their families’ (SNAICC 2010).

It is also essential to develop case plans that are specific to a child and reflect their particular identity to maintain their connections to family and community, and develop their cultural and spiritual identity. Aboriginal children in OHC don’t just know ‘Aboriginal’ or ‘Torres Strait Islander’ culture generally, for children to grow up strong in culture, identity and belonging need to be fostered. Large national or state-wide non-Indigenous child and family

Susann Treston Page 13 of 21 S0158048 SOWK14004 services cannot provide the appropriate support and cultural education to maintain Indigenous children’s connections to country, mob and culture (SNAICC 2010).

References Secretariat of National Aboriginal and Islander Child Care 2010, ‘News on child protection’, viewed 31 August 2011, http://www.snaicc.asn.au/policy-advocacy/dsp-default-e.cfm? loadref=123&txnid=229&txnctype=article&txncstype=

Week 9

According to Jamrozik (2005), social policy conveys aspects of welfare, social security and beneficial resource allocation and redistribution, conducted in a manner that promotes equity, equality and social justice. Essential to any social policy is the questioning of what kind of society do we want to be a part of and how are the means to achieve this determined?. Further,’ social policy will always be normative in both ends and means’ being based on certain values and interests and will be aimed at achieving the goals related to those interests (Jamrozik 2005, p. 46).

Concerning the Northern Territory Intervention, there has to be a sense of questioning whose interests are best being served and whose are not?

Historically in 1972, Government policy realised the need for self determination for Aboriginal peoples, through consideration of the Federal Labour Government’s policy of Reconciliation. The failure of the paternalistic policies of Control, Protectionism, Assimilation and Integration marked a shift towards policy created by and run by Aboriginal people and communities such as Self Determination and Self Management (Westerman 1997).

Reconciliation is about recognition, rights and reform: recognition of the original peoples of this land, and history from long before colonisation and the shared history since; recognising the rights that flow from being the first peoples, as well as rights as citizens in common with others. Reconciliation is also about reforming systems to address Indigenous disadvantage and changing the frame of reference of all Australians to include Aboriginal Australia (Burney 1999). Further, ‘the most fundamental prerequisite is social justice’, which means that social justice must always be considered from a perspective ‘grounded in the daily lives of Indigenous Australians’ (Burney 1999, p. 6). This lived experience draws on traditional culture and values; acknowledges dysfunction; recognises the influences of modernity, including intercultural government engagement and demands the right to operate in full partnership to exercise human rights (Edmunds 2010).

The Indigenous Community Governance Project summarised: there will be no human rights for Aboriginal people until they have genuine, sustained, informed, and bureaucratically

Susann Treston Page 14 of 21 S0158048 SOWK14004 enabling decision-making power with the facilitation and mentoring of governments (Edmunds 2010).

The Intervention diminished its own effectiveness through its failure to engage constructively with the Aboriginal people it was meant to help; as currently configured the Intervention is 'racially discriminatory and incompatible with Australia’s international human rights obligations under the Convention to Eliminate Discrimination and other international instruments’ (Edmunds 2010). Policies and programs which ignore Indigenous perspectives and social constructs inevitably fail, the price paid for ignoring this fact is a high premium for those who can least afford to be at the centre of yet another failed social policy (Edmunds 2010).

References Burney, L 1999, ‘Reconciliation and citizenship’, paper presented at the Australian Citizenship Conference, 21-23 July 1999, viewed 9 September 2011, http://www.law.unimelb.edu.au/events/citizen/burney.pdf Edmunds, M 2010, The northern territory intervention and human rights: an anthropological perspective’, viewed 9 September 2010, http://www.whitlam.org/__data/assets/pdf_file/0005/162932/Perspectives__Dr_Mary_Edmunds_Nov_2010.pdf Jamrozik, A 2005, Social policy in the post welfare state: Australian society in the 21st Century, 2nd edn, Pearson Education, Frenchs Forrest. Westerman, T 1997, ‘Government social policy with Aboriginal people in WA’, Psychologically Speaking , viewed 9 September 2011, http://www.gtp.com.au/ips/inewsfiles/Social_Policies_for_Aboriginal_People_in_WA.pdf

Week 9 response to Ellen

Ellen I’d like to add my thoughts to your post.

‘The open discrimination is still happening in our well educated and modern nation’ (Le Gallez 2011) ...... because we aren’t that well educated! ‘Over 80 percent of Australians have never even met an Aboriginal person’ (Bird 2011) and have very little to do with Aboriginal peoples, especially the type of interactions that contribute to an in depth knowledge of Aboriginal culture, tradition and experience. There is a sense of separation between Non-Indigenous and Indigenous peoples with both sides hesitant to interact fully with the other. Practices of the past have implicated on the present.

We have a deplorable record when it comes to accurately and inclusively representing Indigenous history in our primary education systems, an institution geared to socialise Australians to normative behaviour and attitudes and coupled with this is the amount of racism in our society. It is quite disgusting and disheartening the injustices that are happening to fellow Aboriginal Australians, but I feel that ignorance is part of the problem. If

Susann Treston Page 15 of 21 S0158048 SOWK14004 it is not happening to you or in your neighbourhood, it is of little consequence or interest and there is zero motivation to get involved.

As part of the education process we need to educate our children and ourselves with realistic accounts of representative Aboriginal history, the good and the bad, and this will contribute to a greater understanding, knowledge and sense of outrage when events such as the Northern Territory Intervention are imposed on Aboriginal peoples and communities. In addition, the general population, removed from contact with communities such as those in the Northern Territory, relies upon the media for information and perspective and this can be seriously biased. Judgements and reasoning for Interventions such as NT can seem quite acceptable when you have only one side of the story.

‘There is no easy solution to these issues and the past cannot and should not be eradicated from history rather utilised as a learning tool to avoid further separatism and racism within multi-cultural Australian society’ (Westerman 1997). Justice for Aboriginal people is only going to happen when the rest of Australia is educated, informed and motivated to assist the reconciliation process.

References Bird, P 2011, 'Have you even met an Aboriginal person?’, Perth Now, viewed 10 August 2011, http://www.perthnow.com.au/have-you-even-met-an-aboriginal-person/story-fn6mhct1-1226066563690 Westerman, T .1997,. ‘Government social policy with Aboriginal people in WA’, Psychologically Speaking , viewed ( September 2011, http://www.gtp.com.au/ips/inewsfiles/Social_Policies_for_Aboriginal_People_in_WA.pdf

Week 10

According to Burchill et al. (2006), community development implies an awareness of oppression and is based on the idea that people are capable of finding solutions to their own problems. Community development workers contribute by supporting initiatives decided collectively by people who have joined together to address their community’s needs.

Indigenous people in Australia have participated in community development for thousands of years, yet they have been forced to adapt to a non-Indigenous community development model for several decades. Community development processes should be ‘initiated by the community and not put upon the community’ (Sherwood 1999, cited Burchill et al. 2006)

The primary underlying cause of many issues facing Indigenous people in remote communities is a lack of effective communication between Indigenous and ‘the dominant culture’ due to racial, cross cultural and cross-languages dynamics’. Differences in

Susann Treston Page 16 of 21 S0158048 SOWK14004 language, symbology and world view, inhibit Indigenous cultural groups exploration and testing of new knowledge from the dominant culture so that it can become part of their cultural knowledge base (Trudgeon 2009, p. 2).

Additionally, local Indigenous language knowledge is essential if real knowledge exchange is to occur and the communities’ potential and input is to be accessed. There are massive knowledge gaps, on both sides but the resulting ignorance that results has the greatest effect on Indigenous people, and their communities, because the dominant culture has control.

Without quality recruitment, training and ongoing support, dominant culture (community worker) personnel actually make the situation worse for Indigenous people as personnel who come to work on Indigenous communities today, are short term contractors or stay at most 1-3 years. Others fly in and out and reside in major centers, having less real availability to the Indigenous community and less real experience of local needs. Therefore, the successful community development with Indigenous peoples lies in the quality of the personnel who are placed in remote communities or in Indigenous affairs (Trudgen 2009).

Based upon the aforementioned points and with reference to community development principles being successfully adapted to include Indigenous ways of understanding and living in the world; unless the principles were adapted with Indigenous input and interpreted by a qualified experienced linguistically competent community practitioner, I am not sure that the value, knowledge and essence of an Indigenous perspective successfully translates accurately to another perspective's principles, especially one as dissimilar as the dominant euro-centric perspective. It may be the case that community development principles can be adapted to the satisfaction of the dominant culture, but for true clarification, Indigeneous peoples are the ones who are in the position to make the final assessment of the acuracy and success of such an adaption and this is where the final determination must be exercised.

References Trudgen, T 2009, ‘Recruiting, training and supporting dominant culture personnel for Indigenous communities’, viewed 11 September 2011, http://blog.whywarriors.com.au/2009/successful- community-development-and-personnel-working-with-aboriginal-and-torres-strait-islander-people- approaches-and-possibilities/ Burchill M, Higgins D, Ramsay, L & Taylor, S 2006, ‘Workin together : Indigenous perspectives on community development’, Family Matters, Australian Institute of Family Studies, viewed 13 September 2011, http://www.aifs.gov.au/institute/pubs/fm2006/fm75/mb.pdf

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Week 11 Final Summary

The extent of my knowledge regarding Indigenous issues, culture and reconciliation has improved and extended over the past term of 11 or so weeks. As I review the posts made in the online discussion forums, I can remember the initial feelings of unfamiliarity experienced in the first few weeks, the not quite knowing what to say and how to respond because I have had little knowledge and interaction with Aboriginal people despite living in a community where there are a high number of Aboriginal and Torres Strait Islanders (North Queensland). I had read a few books regarding Indigenous history of Australia, the Protectionist era and so on , the type of reading where you probably engage with the subject matter you are interested in and not quite absorb other issues where your interest is not as strong. So for me, this course gave the opportunity to, by necessity brush up on those areas of consequence, such as policy and recent events that I was not so knowledgeable about. In addition it was interesting to have the avenue if being able to ponder on others perspectives and expansion of the weekly topic, instead of being caught up in your own interpretation of the issue at hand.

For example, (week 3, post 23 July 2011), I began to gain some clarity towards the implications of my lack of Indigenous knowledge and that the affect of the last 230 years on Indigenous peoples can be hard to understand for non-Indigenous peoples (that’s me); when there was some understanding of culture and historical contact there was a better perspective of Indigenous achievement, the persistence of problems and likelihood to improve relationships (Mick Dodson, Share our Pride 2011). So here was an excellent reason not only to improve understanding, but move forward towards how an individual can actively contribute to the reconciliation process and not just wonder how and then forget about it.

Susann Treston Page 18 of 21 S0158048 SOWK14004 Also the persistence of problems, the obligations of culture and the impacts of history and policy upon the persistence of problems, it’s true...when you have can see the big picture and not just pieces, then that is where the possibility of change for the better can happen.

(Week 6, post 21 August 2011), raised awareness regarding the Constitution, especially concerning aspects relating to ‘recognising and acknowledging the unique and special place of our first peoples’ and how this can help to build strong relations and mutual respect and unite the nation, which is the basic idea around reconciliation (Australian Government 2011). Not that by doing this, all problems will cease to be, more that it is a start towards a positive future acknowledging Indigenous existence as rightful citizens in Australia and to reconcile government, public and social relationships. Further to this, amending the Constitution requires action, to consolidate the amendments, action between people and addressing disadvantage requires active, collaborative, understanding and respectful relationships in all sectors for reconciliation to occur, not just changing a few words around in the Constitution. By this stage of the course, my understanding of the fundamental basics of Constitutional recognition for Indigenous peoples has deepened and I have more compassion for the lack of respect and rights that Indigenous peoples have been subjected to whilst supposedly being equal citizens, and the disparities of living in a dual world but not having the same rights and access to resources by virtue of your heritage. So this brings up issues of social justice, power and inequality and rules and regulations that privilege the dominant culture.

(Week 9, post 9 September), I also realised how dreadful the education system is (or was when I went to school) regarding the teaching of accurate Indigenous history , culture, tradition and how I was a product of my dominant culture environment with the overhang of entrenched colonial subconscious attitudes. No wonder that those with the power to distribute resources, programs, funding and create policy (this could be me in the future) have had minimal success when their knowledge is inadequate and inaccurate, tempered by media representation (motivated by capitalist values, not accuracy) and cultural prejudice against difference ( a hangover from the White Australia and other policies).

By (week 10, post September 14), and especially after completing the assignments (SOWK14004, 2 and 3), I am beginning to feel that I have substantially more knowledge that I did at the beginning of the term. I’m nowhere close to being any type of ‘expert’ but at least I feel that I can pick up the argument or thread of the issue as I have a lot more background understanding of Indigenous issues. I guess the idea that stands out for me is that, Indigenous people are the experts in their own lives and can determine the solutions to their

Susann Treston Page 19 of 21 S0158048 SOWK14004 own problems. However, ‘differences in language, symbology and world view, inhibit Indigenous cultural groups exploration and testing of new knowledge from the dominant culture so that it can become part of their cultural knowledge base (Trudgeon 2009, p. 2) and you have to consider this as an obstacle in the path of progress. By this stage of term, I am more comfortable with Indigenous interactions, I have some causal work for a few weeks related to placement and I am required to interact with a caseload that is roughly 40% Indigenous. I’m not an expert, but with the knowledge that do have, I feel responsibility to respect aboriginal self-determination, values etc., the salient point is to address issues of effective cross-cultural communication and develop relationships based on respect and trust, for without true communication and a relationship then none of solutions will be found. And relationships take time, you cannot barge into a community and expect answers, unless you are familiar with accents, from my experience understanding ‘English’ can be difficult, so even understanding basic answers to questions can seem like a minefield.

At the end of the term, I am able to use the principles of reconciliation and my knowledge to work constructively with Indigenous people (or at least not make things worse); it has given me great insight into where the behavioural influences the people sitting in front of me may have originated from. With greater understanding (which I now have) I feel that I can concentrate on the relationship and communication side of the process ( rather than being a bit intimidated and scared due to lack of understanding) this leads to a better understanding between parties, develops respect and creates a pathway to reconciliation, not only from my side but the other side, if that person goes away with a better opinion of ‘white fellas’ then that hails well for the reconciliation process, even if it takes generations, better late than never. Reconciliation, is a two way street.

References

Share Our Pride 2011, ‘Timeline’, viewed 20 July 2011, http://www.shareourpride.org.au/topics/welcome-to- share-our-pride Australian Government 2011, ‘Constitutional recognition of Indigenous Australians’, viewed 20 August 2011, http://www.fahcsia.gov.au/sa/indigenous/progserv/engagement/Documents/Constitutional_recognition 1.pdf Trudgen, T 2009, ‘Recruiting, training and supporting dominant culture personnel for Indigenous communities’, viewed 11 September 2011, http://blog.whywarriors.com.au/2009/successful- community-development-and-personnel-working-with-aboriginal-and-torres-strait-islander-people- approaches-and-possibilities/

Susann Very good participation, excellent weekly postings. The postings were well-informed and well-researched, and I have

Susann Treston Page 20 of 21 S0158048 SOWK14004 enjoyed reading your online contributions, thanks for being such a great participant. An insightful and reflexive summary which makes great use of relevant points raised in the weekly discussions. The summary also demonstrates an understanding of the complexity of issues faced by those participating in the process of Reconciliation, and of the historical, structural and current injustice still encountered by Indigenous people. I am really glad to read that you are already making use of insights from the course in your work (e.g. reference to your 40% Indigenous caseload) – it is rewarding for me to see this, so thanks for sharing. Great summary overall. A few expression and grammar issues here and there, perhaps spending a bit more time on checking these will improve the overall presentation. Grade: Distinction (80%) (20/25) Criteria Relevance of postings to discussion topics and responses from other students HD Postings well researched and/or informed by relevant current events HD Informative and reflexive summary of four weekly postings HD Evidence of good scholarship in written presentation D Referencing and use of the Harvard system D

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