Relevant bibliographies by topics / Aboriginal Australians Child welfare

Academic literature on the topic 'Aboriginal Australians Child welfare'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Aboriginal Australians Child welfare"

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Collingwood-Whittick, Sheila. "Settler Colonial Biopolitics and Indigenous Resistance: The Refusal of Australia's First Peoples “to fade away or assimilate or just die”." American Indian Culture and Research Journal 42, no. 2 (January 1, 2018): 11–38. http://dx.doi.org/10.17953/aicrj.42.2.collingwood-whittick.

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During the first century of Australia's colonization, settler thanatopolitics meant both casual killing of individual Natives and organized massacres of Aboriginal clans. From the mid-nineteenth century, however, Aboriginal Protection Boards sought to disappear their charges by more covert means. Thus, biopolitics of biological absorption, cultural assimilation, and child removal, designed to bring about the destruction of Aboriginal peoples, came to be represented as being in the victims' best interests. Even today, coercive assimilation is framed in the now-threadbare terms of welfare discourse. Yet, Australia's Indigenous peoples have survived the genocidal practices of the frontier era and continue to resist the relentless succession of normative policies deployed to eradicate their “recalcitrant” lifeways. This essay presents a brief historical overview of settler Australia's biopolitics and analyzes the sociocultural factors enabling Aboriginal Australians both to survive the devastating impact of settler biopower and to resist the siren call of assimilationist rhetoric. Drawing on Kim Scott's Benang and Alexis Wright's Plains of Promise, I discuss how that resistance is reflected in contemporary Indigenous life-writing and fiction.
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Kee, Margaret Ah, and Clare Tilbury. "The Aboriginal and Torres Strait Islander Child Placement Principle is about self determination." Children Australia 24, no. 3 (1999): 4–8. http://dx.doi.org/10.1017/s1035077200009196.

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The Aboriginal and Torres Strait Islander Child Placement Principle has been the policy guiding the placement of indigenous children in most Australian child protection jurisdictions for around fifteen years. The Principle requires the involvement of Aboriginal and Torres Strait Islander community representatives in decision making concerning indigenous children, and ensuring that alternative care placements of Aboriginal and Torres Strait Islander children are with Aboriginal and Torres Strait Islander careproviders.Most Jurisdictions still have a significant number of Aboriginal and Torres Strait Islander children placed with non-indigenous careproviders, and community based Aboriginal and Islander child care agencies continue to express dissatisfaction about the nature and level of consultation which occurs when welfare departments are taking action to protect indigenous children.This paper, which was presented at the IFCO conference in Melbourne in July 1999, examines why there has been such limited improvement in Child Placement Principle outcomes. Work undertaken in Queensland to address the over representation of Aboriginal and Torres Strait Islander children in the child protection system will be outlined from both a departmental and community perspective. The paper argues that if strategies for addressing these issues are not located within a framework of self determination for Aboriginal and Torres Strait Islander people, then they will not work.
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Oates, Fiona, and Kaylene Malthouse. "Working for the Welfare: Support and Supervision Needs of Indigenous Australian Child Protection Practitioners." Social Sciences 10, no. 8 (July 21, 2021): 277. http://dx.doi.org/10.3390/socsci10080277.

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Aboriginal and Torres Strait Islander children are disproportionately represented in all parts of the child protection system in Australia. The recruitment of Aboriginal and Torres Strait Islander practitioners into child protection systems to work with Indigenous families at risk underpins the government strategy to reduce this over-representation. However, little is known about the experiences of Indigenous people who undertake child protection work or what their support and supervision needs may be. This research is centered on Indigenous Australian child protection practitioners as experts in their own experiences and as such includes large excerpts of their own narratives throughout. Practitioner narratives were collected via qualitative semi-structured in-depth interviews. Critical theory and decolonising frameworks underpinned the research design. The study found that Indigenous child protection practitioners have a unique place in the families, communities and profession. Many viewed their work in the child protection field as an extension of their Indigeneity. This coupled with the historical experience of state-sanctioned removal of Indigenous children during colonisation and contemporarily, informs the need for child protection workplaces to re-think the support and supervision afforded to Indigenous practitioners.
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Mitchell, Brian. "New Directions for Family Support and Service in Child Welfare." Children Australia 15, no. 3 (1990): 15–19. http://dx.doi.org/10.1017/s1035077200002960.

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The past 30 years has seen the Australian community undergo significant structural and qualitative changes bringing prosperity and unprecedented standards of living to most citizens. But for some people these changes have left them behind and today their plight has reached scandalous proportions such that the nation's sense of social justice is in question.Today we are only too well aware of the statistics on poverty, homelessness, child abuse and neglect, drug abuse and community violence. Thirty years ago we would not have thought it possible that sectors of the Australian community, apart from Aboriginal communities, would have such a growing sense of hopelessness and isolation from the mainstream of Australian life.These difficulties are now pressing upon child welfare services and at a time of expenditure neutrality of the public welfare dollar. More and more as the costs of the welfare state approach crisis point, government and the community in general are being forced to turn to the resources of the family to find solutions to problems of social and personal need. In child welfare the notion of turning to the family and seeking resources or building upon inherent strengths is a new direction requiring a new understanding, knowledge and skills.
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Roper, Lucinda, Vincent Yaofeng He, Oscar Perez-Concha, and Steven Guthridge. "Complex early childhood experiences: Characteristics of Northern Territory children across health, education and child protection data." PLOS ONE 18, no. 1 (January 19, 2023): e0280648. http://dx.doi.org/10.1371/journal.pone.0280648.

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Early identification of vulnerable children to protect them from harm and support them in achieving their long-term potential is a community priority. This is particularly important in the Northern Territory (NT) of Australia, where Aboriginal children are about 40% of all children, and for whom the trauma and disadvantage experienced by Aboriginal Australians has ongoing intergenerational impacts. Given that shared social determinants influence child outcomes across the domains of health, education and welfare, there is growing interest in collaborative interventions that simultaneously respond to outcomes in all domains. There is increasing recognition that many children receive services from multiple NT government agencies, however there is limited understanding of the pattern and scale of overlap of these services. In this paper, NT health, education, child protection and perinatal datasets have been linked for the first time. The records of 8,267 children born in the NT in 2006–2009 were analysed using a person-centred analytic approach. Unsupervised machine learning techniques were used to discover clusters of NT children who experience different patterns of risk. Modelling revealed four or five distinct clusters including a cluster of children who are predominantly ill and experience some neglect, a cluster who predominantly experience abuse and a cluster who predominantly experience neglect. These three, high risk clusters all have low school attendance and together comprise 10–15% of the population. There is a large group of thriving children, with low health needs, high school attendance and low CPS contact. Finally, an unexpected cluster is a modestly sized group of non-attendees, mostly Aboriginal children, who have low school attendance but are otherwise thriving. The high risk groups experience vulnerability in all three domains of health, education and child protection, supporting the need for a flexible, rather than strictly differentiated response. Interagency cooperation would be valuable to provide a suitably collective and coordinated response for the most vulnerable children.
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Menzies, Karen. "Understanding the Australian Aboriginal experience of collective, historical and intergenerational trauma." International Social Work 62, no. 6 (September 26, 2019): 1522–34. http://dx.doi.org/10.1177/0020872819870585.

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This article provides a summary of the evolving definition of trauma, including different forms of trauma and its impact on the health, behaviours and well-being of individuals and communities. Specifically, it discusses collective, historical and intergenerational trauma and the value of these concepts in understanding the health and social challenges we see within colonized Indigenous communities, particularly within Australian Aboriginal communities. The article argues that the current approach to addressing challenges within Australian Indigenous communities will have limited impact unless accompanied by a significant focus on understanding and addressing the level of trauma that permeates these communities. Programmes and initiatives that focus on reducing the rates of certain variables, such as rates of infant mortality, rates of incarceration or rates of school completion, are very important but are only treating symptoms unless the underlying trauma is addressed. Due to the ongoing devastation caused by many years of forced child removal, this is especially important for health, legal and welfare practitioners within the child protection system and the social work field if we are to break the cycles of family and cultural disruption.
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Bath, Howard. "Out-of-home care in Australia: A State by State comparison." Children Australia 19, no. 4 (1994): 4–10. http://dx.doi.org/10.1017/s1035077200004168.

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All Australian statutory child welfare agencies collect and report data on children under their supervision, but it is not always clear from this data how many children are actually placed in out-of-home care. This paper reports on a survey of the eight state and territory statutory agencies which focused on comparative placement rates, the usage of the two major types of out-of-home care, and placement patterns for Aboriginal/TSI children. Comparisons are drawn with the USA and a number of European countries.
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Bamblett, Muriel, and Peter Lewis. "Detoxifying the Child and Family Welfare System for Australian Indigenous Peoples: Self-determination, Rights and Culture as the Critical Tools." First Peoples Child & Family Review 3, no. 3 (May 19, 2020): 43–56. http://dx.doi.org/10.7202/1069396ar.

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The toxic environment that is colonized Australia has broken many of the traditional circles of care for Indigenous children and created a service system which waits for Indigenous families to become dysfunctional before there is any response. The Victorian Aboriginal Child Care Agency (VACCA) encourages an approach to Indigenous children and families which is culturally respectful, culturally appropriate and framed according to the need to respect self-determination and human rights. VACCA has developed early childhood and family welfare policies which identify how cultural-strengthening works as a preventative measure to address risk factors for Indigenous children. With the ongoing reforms to Child and Family Welfare arising from the Children, Youth and Families Act, the Victoria State Government in Australia has an historic opportunity to lead the nation in creating an Indigenous-led child and family service system which focuses on issues of prevention and early intervention. The new Act prioritizes cultural and community connection in the best interest principles for Indigenous children, recognizes self-determination and requires generalist children’s welfare services to be culturally competent. The only way to ensure that every Indigenous child is effectively cared for is by developing the capacity of Indigenous communities to look after their own by strengthening Indigenous organizations and agencies. It is Indigenous agencies who are best placed to deliver innovative programs which are culturally embedded and carefully targeted to restore the circles of care for Indigenous kids. Aculturally competent service system is what is needed to ensure better outcomes for Indigenous children.
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Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia." Psychiatric Bulletin 23, no. 6 (June 1999): 364–66. http://dx.doi.org/10.1192/pb.23.6.364.

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When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.
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Peacock, Lyn. "Absenteeism and the Aboriginal Child." Aboriginal Child at School 21, no. 1 (March 1993): 3–11. http://dx.doi.org/10.1017/s0310582200005526.

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This paper is written with the intention of educating those Teachers who may at some stage of their career come into contact with Aboriginal children and their unique and complex learning style, as Sherwood (1982, p.41) states, “most student teachers, as well as practising teachers have no real preparation for teaching Aboriginal pupils or for teaching about Aboriginal Australians”.
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Dissertations / Theses on the topic "Aboriginal Australians Child welfare"

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Jewell, Trevor. "Martu tjitji pakani : Martu child rearing and its implications for the child welfare system." University of Western Australia. Social Work and Social Policy Discipline Group, 2009. http://theses.library.uwa.edu.au/adt-WU2009.0147.

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In this research, I explore my belief that one the reasons for the continuing poor outcomes for Indigenous people was that State-wide and national programs ignored unique local Indigenous culture and did not actively involve local Indigenous people in the development of programs for their area. I chose to examine this perception through investigation of the tension between Indigenous culture and worldview and the dominant White values of the child welfare system (broadly defined), through description of Martu child rearing practices and beliefs in the remote Western Australian town of Wiluna. The Martu live in a remote environment of material poverty, high levels of unemployment, low levels of educational achievement and poor health outcomes. The research sponsored by the Ngangganawili Aboriginal Health Service and located in its Early Childhood Centre, uses an Indigenous research approach based on Brayboy's (2005) TribalCrit to explore Martu child rearing practices, beliefs and values. It uses the stories told by the Martu in Wiluna about the way they and their families were brought up and observations of Martu families to answer research questions around Martu definitions of children and families, their concerns for their children, ways of ensuring the well being of their children, and whether there is a Martu child welfare approach. The research then considers the implications of these Martu practices for the broadly defined child welfare system. The stories told by the Martu show that they have a unique way of bringing up their children that is different to those in the dominant White culture. This uniqueness is derived from a combination of the recent colonisation of the Martu, their culture and their post colonisation experiences. The implications of Martu child rearing for the child welfare system are based on the assumption that Martu are wholly dependent on poorly designed and targeted government provided or funded services, and the current ways of delivering these services is failing the Martu. The research concludes that the key to improving outcomes for Martu children and their families is for the agencies delivering these services to form close working relationships with the Martu; operate within, understand, appreciate, and respect Martu Law and culture; understand their (personal and agency) and Martu post colonisation histories; and allow for Martu control, definition of priorities and development of strategies to address the problems.
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Spurling, Helen Jennifer. "'Taken young and properly trained' : a critique of the motives for the removal of Queensland Aboriginal children and British migrant children to Australia from their families, 1901-1939 /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17575.pdf.

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McComsey, Michelle. "Seeing and being seen : Aboriginal community making in Redfern." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/seeing-and-being-seen-aboriginal-community-making-in-redfern(59ce4c49-ee58-4a35-a796-f926ef5aff9c).html.

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This thesis focuses on processes of Aboriginal community-making in Redfern, an inner city suburb of Sydney, Australia. It addresses the ways in which the Australian state governs Aboriginal people by developing 'projects of legibility' (and illegibility) concerning Aboriginal community sociality. To address Redfern Aboriginal community-making requires focusing on the ambiguities arising from the contemporary policy of 'Aboriginal self-determination' and adopting an ethnohistorical approach to Aboriginal community-making that has arisen under this policy rubric. By ethnohistorical I refer to the engagement of Aboriginal people in Redfern in Aboriginal community-making policy practices and not a historiography of these policies. Attention will be paid to past and present negotiations concerning the (re)development of the Redfern Aboriginal community and their intersections in the state-led redevelopment process Aboriginal community- makers were engaged in during the course of my research in 2005-2007. These negotiations centre on attempts made to reproduce certain forms of sociality that both reveal and obscure Aboriginal social relations when inscribed in the category 'Aboriginal community'. This analysis is meant to contribute to the limited anthropological research that exists on urban Aboriginal experiences generally and research conducted on Aboriginal experiences in southeastern Australia. It addresses the complex social field of Aboriginal community-making practices that exist in Australia where Aboriginal and non-Aboriginal Australians are located within the bureaucratic structures of the state, institutional networks, as well as non-government community organisations. This research contributes to understanding 'the institutional construction of indigeneity' (Weiner 2006: 19) and how this informs the (re)development of urban Aboriginal communities.
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Babidge, Sally. "Family affairs an historical anthropology of state practice and Aboriginal agency in a rural town, North Queensland /." Click here for electronic access to document: http://eprints.jcu.edu.au/942, 2004. http://eprints.jcu.edu.au/942.

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Thesis (Ph.D.) - James Cook University, 2004.
Thesis submitted by Sally Marie Babidge, BA (Hons) UWA June 2004, for the Degree of Doctor of Philosophy in the School of Anthropology, Archaeology and Sociology, James Cook University. Bibliography: leaves 283-303.
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Robinson, Shirleene. ""Something like slavery"? : the exploitation of Aboriginal child labour in Queensland, 1842-1945 /." [St. Lucia, Qld.], 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16845.pdf.

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Gilman, Deborah A. "Culturally relevant aboriginal child welfare, principles, practice, and policy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0023/NQ31984.pdf.

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Filbert, Katharine M. "Developmental Assets as a Predictor of Resilient Outcomes Among Aboriginal Young People in Out-of-Home Care." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23325.

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These two mixed method studies are among the first to focus on resilience among Canadian Aboriginal (i.e., First Nations, Métis, and Inuit) youth living in out-of-home care. The first study was quantitative and consisted of cross-sectional and longitudinal components. For the cross-sectional investigation, the participants consisted of 510 First Nations (237 females, 273 males aged 10-16 years), 39 Métis (15 females, 24 males aged 10-16 years), and 10 Inuit young people (2 females, 8 males aged 10-16 years) who were drawn from an ongoing study of young people in out-of-home care in Ontario collected during 2007-2008. The second Canadian adaptation of the Assessment and Action Record (AAR-C2-2006; Flynn, Ghazal, & Legault, 2006) from the ongoing Ontario Looking After Children (OnLAC) project was used to collect data. The criterion variables were the young person’s self-esteem, score on a suicidality index, educational performance, pro-social behaviour, and positive emotional and behavioural development. The predictor variables included the young person’s gender, ethnicity, age, behavioural difficulties, cognitive impairments, attainment of LAC goals, and number of developmental assets. The longitudinal investigation used the same design as study one, but examined the OnLAC data for year eight (2008-2009) in following 260 young people from the sample in study one. The second study was qualitative and involved interviewing 21 First Nations children and adolescents residing in out-of-home care in northern Ontario to obtain their views about resilience and the factors related to the presence or absence of resilient outcomes. The results provided some support for the hypothesis, in that a greater number of developmental assets were related to more positive outcomes on four of the five criterion variables. The results of the focus groups and in-depth interviews suggested that family members, members of the community (coaches), teachers, and child welfare workers, all play important roles in fostering the youths’ success.
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MacDonald, Fiona Lisa. "The neoliberal state and multiculturalism : the need for democratic accountability." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1408.

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This project outlines the existence of neoliberal multiculturalism and identifies the implications and limitations of its practice. Neoliberal multiculturalism involves the institutionalization of group autonomy by the state to download responsibility to jurisdictions that have historically lacked sufficient fiscal capacity and have been hampered by colonialism in the development of the political capacity necessary to fully meet the requirements entailed by the devolution. At the same time, this practice releases the formerly responsible jurisdiction from the political burden of the policy area(s) despite its continued influence and effect. As demonstrated by my analysis of the Indigenous child welfare devolution that has occurred recently in Manitoba, neoliberal multiculturalism therefore involves a certain kind of “privatization”—that is, it involves the appearance of state distance from said policy area. This practice problematizes the traceability of power and decision making while at the same time it co-opts and in many ways neutralizes demands from critics of the state by giving the appearance of state concession to these demands. In response to the dangers of neoliberal multiculturalism, I situate multiculturalism in a robustly political model of democratic multi-nationalism (characterized by both agonism and deliberation) in order to combat multiculturalism’s tendency simply to rationalize “privatization” and to enhance democratic accountability. My approach goes beyond dominant constructions of group autonomy through group rights by emphasizing that autonomy is a relational political practice rather than a resource distributed by a benevolent state. Building on my analysis of Indigenous autonomy and the unique challenges that it presents for traditional democratic practices, I outline a contextually sensitive, case-specific employment of what I term “democratic multi-nationalism”. This approach conceives of Indigenous issues as inherently political in nature, as opposed to culturally defined and constituted, and therefore better meets the challenges of the colonial legacy and context of deep difference in which Indigenous-state relations take place today.
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Kozey, Stephen William. "Local knowledge as praxis : a reflective critical narrative of child welfare practice and service to Aboriginal children and families." Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/42555.

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“The truth about stories is that’s all we are.” Thomas King (2003, p.2). This study is a reflective critical narrative by a non-Aboriginal practitioner whose professional practice has been associated with provision of services to Aboriginal children and families. The themes of the study include: my efforts to make meaning and theorize about my practice; illustrations of how Aboriginal epistemologies and worldviews have transformed my practice; and evidence in the literature, supported by my practice experience, that meaningful service change inclusive of ‘place-centered knowledge’ is necessary for transforming child welfare service and service delivery. My narrative draws on: stories and oral accounts of Aboriginal Elders and carriers of local knowledges; families engaged in Aboriginal Family Group Conferences; statements of Aboriginal community leaders and non-Aboriginal human service agency personnel including government officials. Some of the data is represented in the vignettes; from personal reflections of my participation in ceremonial work and Family Group Conference sharing circles. This reflective narrative responds to three questions: first; what knowledge and human service practice elements a non-Aboriginal professional service provider should possess in order to provide an effective service to Aboriginal children and families, second; what are the impacts of re-introducing local knowledge as the foundation upon which an alternative and effective Aboriginal child welfare service delivery system can be achieved, and third; what paradigm shifts in human services are necessary for the professional helping disciplines to become ‘facilitators of’ rather than ‘obstacles to’ changes that are required for the effective delivery of child welfare services to Aboriginal populations? I call for a service change that re-introduces local cultural practices including ceremony, healing, and sacred spiritual practices; and a general shift in relationships between professionals and families from a linear ‘results based’ approach that identifies with professionalism and Eurocentric knowledge to a relational and ‘process based’ connection and communication that is characteristic of Indigenous epistemologies. Such a transformation is necessary in order to engage the collective resources of Aboriginal extended families to help reduce the high rates of Aboriginal children held in Provincial protective care across Canada.
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Clarkson, Adam. "The Cedar Project : exploring the health related correlates of child welfare and incarceration among young Aboriginal people in two Canadian cities." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/12564.

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Aboriginal leadership and communities at large are deeply concerned about the disproportionate number of young Aboriginal people entering the child welfare and justice systems in Canada. The current institutionalization of young Aboriginal people must be understood as an extension of Canada’s colonial history, including generations of family disruption and child apprehensions. More knowledge is needed on the impacts of these experiences among young Aboriginal people. This study compares sociodemographics, trauma experiences and drug and health related vulnerabilities between young Aboriginal people who were taken away from their biological parents and those who were not, and between those who were incarcerated in the last six months and those who were not. Baseline survey data from on ongoing prospective cohort study of urban Canadian Aboriginal young people was analyzed to determine variables associated with the child welfare system and recent incarceration. To be eligible, participants had to be between the ages of 14 and 30, be living in Vancouver or Prince George, and have used illicit drugs in the past month. Recruitment methods included word of mouth, posters, and street outreach. Surveys were administered between October 2003 and November 2007. Multivariable regression found that child welfare was associated with having at least one parent attend residential school, suicide ideation, and ever being on the street for three nights or more. Among those who injected drugs, being taken from parents was associated with overdose, injecting with used syringes, and self-harming. Recent incarceration was associated with currently self-harming, being male, ever being in juvenile detention, and injection drug use for the total population, and injecting with a used syringe and spending three nights or more on the street for injectors. Eleven percent of injectors who were incarcerated reported injecting while incarcerated. Dedicated efforts are required to support young Aboriginal people who have been involved in the child welfare and justice systems. Focus on trauma care and on supporting families and communities is crucial in addressing the disproportionate number of institutionalized Aboriginal young people. Jurisdictional reform, cultural programming, supportive housing and harm reduction strategies are urgently needed.
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Books on the topic "Aboriginal Australians Child welfare"

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Something like slavery?: Queensland's Aboriginal child workers, 1842-1945. North Melbourne, Vic: Australian Scholarly Pub., 2008.

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Choo, Christine. Aboriginal child poverty. Melbourne: Brotherhood of St. Laurence, 1990.

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Buti, Tony. After the removal: A submission by the Aboriginal Legal Service of Western Australia (Inc) to the National Inquiry into Separation of Aboriginal and Torres Strait Islander Children from their Families. [Perth]: Aboriginal Legal Service of Western Australia (Inc.), 1996.

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Lock, Jennifer Ann. The aboriginal child placement principle. Sydney: New South Wales Law Reform Commission, 1997.

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Briskman, Linda. The black grapevine: Aboriginal activism and the stolen generations. Annandale, N.S.W: Federation Press, 2003.

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MacDonald, Rowena. Between two worlds: The Commonwealth government and the removal of aboriginal children of part descent in the Northern Territory. Alice Springs, NT: IAD Press, 1995.

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The last protector: The illegal removal of Aboriginal children from their parents in South Australia. Kent Town, S. Aust: Wakefield Press, 2009.

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A rape of the soul so profound: The return of the stolen generations. St. Leonards, NSW: Allen & Unwin, 1999.

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Rogers, Helen. Child protection and out-of-home care performance indicators. Canberra: Australian Institute of Health and Welfare, 2006.

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Maushart, Susan. Sort of a place like home: Remembering the Moore River Native Settlement. Fremantle, W.A: Fremantle Arts Centre Press, 2003.

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Book chapters on the topic "Aboriginal Australians Child welfare"

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Tilbury, Clare. "Aboriginal and Torres Strait Islander Families in Australia: Poverty and Child Welfare Involvement." In Children’s Well-Being: Indicators and Research, 273–84. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-17506-5_17.

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Gillespie, Judy. "Enhancing Aboriginal child welfare through multisector community collaboration." In The Routledge Handbook of Community Development Research, 181–93. Abingdon, Oxon ; New York, NY : Routledge, 2018. |: Routledge, 2018. http://dx.doi.org/10.4324/9781315612829-12.

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Fallon, Barbara A., John D. Fluke, Martin Chabot, Cindy Blackstock, Vandna Sinha, Kate Allan, and Bruce MacLaurin. "Exploring Alternate Explanations for Agency-Level Effects in Placement Decisions Regarding Aboriginal Children." In Decision-Making and Judgment in Child Welfare and Protection, 215–34. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190059538.003.0010.

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This chapter summarizes a series of published papers that used data from the Canadian Incidence Study of Reported Child Abuse and Neglect (CIS) to explore the influence of case and organizational characteristics on decisions to place Aboriginal children in out-of-home placements. The premise of the analyses was that these influences were consistent with the framework of the Decision-Making Ecology. In Canada, Aboriginal children are overrepresented at all points of child welfare decision-making: investigation, substantiation, and placement in out-of-home care. Case factors accounting for the overrepresentation of Aboriginal children at all service points in the child welfare system include poverty, poor housing, and substance misuse, and these factors, when coupled with inequitable resources for First Nations children residing on reserves, result in the overrepresentation of Aboriginal children in the Canadian child welfare system. For this study, the authors examine case characteristics and organizational factors in a multilevel context, hypothesizing that children are more likely to be placed out of home in agencies that serve a relatively high proportion of Aboriginal children. According to the statistical models presented, the most important of these factors is whether the provincial government operates the child welfare agency. As with the proportion of Aboriginal children on the caseload, the risk of a child being placed is greater in government-run agencies compared to agencies operated by private funders. Further analysis needs to be conducted to fully understand individual- and organizational-level variables that may influence /decisions regarding placement of Aboriginal children.
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Mandell, Deena, Cindy Blackstock, Joyce Clouston Carlson, and Marshall Fine. "9. From Child Welfare to Child, Family, and Community Welfare: The Agenda of Canada's Aboriginal Peoples." In Towards Positive Systems of Child and Family Welfare, edited by Nancy Freymond and Gary Cameron. Toronto: University of Toronto Press, 2005. http://dx.doi.org/10.3138/9781442682726-009.

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"Self-Government in Canada: A Successful Model for the Decolonisation of Aboriginal Child Welfare?" In Accommodating Cultural Diversity, 109–32. Routledge, 2016. http://dx.doi.org/10.4324/9781315565477-11.

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Wisman, Jon D. "From Aboriginal Equality to Limited and Unstable Inequality." In The Origins and Dynamics of Inequality, 73–110. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197575949.003.0003.

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Abstract:
During the first 97 percent of the approximately 200,000-year history of Homo sapiens, when humans existed as hunter-gatherers and early agriculturalists, they lived with little political and economic inequality, due to the ready availability of stone weapons and ability of the weaker ones to form defensive coalitions blocking bullies’ attempts to amass political power. Their egalitarian incentive structure rewarded them for sharing food, child care, and practically everything else. The slow adoption of agriculture beginning about 10,000 years ago created the material condition on which a limited degree of social hierarchy could develop. About 9,000 years ago, chiefs arose by ideologically claiming special access to celestial powers to better assure the welfare of the community. They thereby gained greater access to material goods and mates. However, their legitimacy was fragile, readily upset by poor harvests or other catastrophes that delegitimated their ideology and returned their societies to economic and political equality.
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