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Journal articles on the topic 'Aboriginal community'
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1
Helmus, Leslie, Kelly M. Babchishin, and Julie Blais. "Predictive Accuracy of Dynamic Risk Factors for Aboriginal and Non-Aboriginal Sex Offenders." International Journal of Offender Therapy and Comparative Criminology 56, no. 6 (August 4, 2011): 856–76. http://dx.doi.org/10.1177/0306624x11414693.
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Although Aboriginal offenders are overrepresented in Canadian prisons, there is limited research examining the extent to which commonly used risk factors and risk scales are applicable to Aboriginals. Aboriginal ( n = 88) and non-Aboriginal ( n = 509) sex offenders on community supervision were compared on the dynamic risk factors of STABLE-2007. Data on sexual, violent, any crime, and any recidivism (including breaches) were collected with an average follow-up of 3.4 years. Aboriginal offenders scored significantly higher than non-Aboriginal offenders on STABLE-2007 total scores and on several items measuring general criminality. STABLE-2007 did not significantly predict recidivism with Aboriginal offenders (although it did for non-Aboriginals). The general antisociality items were generally significantly less predictive for Aboriginals than non-Aboriginals, whereas items assessing sexual self-regulation and relationship stability predicted similarly for both groups. These exploratory results suggest that Aboriginal sex offenders are a higher-needs group but that some STABLE-2007 items are not predictive with this population.
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Kosala, B. A. L., and K. M. I. S. Kumara. "An Analysis of Covid-19 Global Pandemic and Sri Lankan Aboriginal Community with Special Reference to Bourdieusian Approach." Vidyodaya Journal of Humanities and Social Sciences 07, no. 02 (August 30, 2022): 138–52. http://dx.doi.org/10.31357/fhss/vjhss.v07i02.10.
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It seems that Sri Lankan aboriginal community had to go through significant hardships during the Covid-19 outbreak. This particular research was conducted in Rathugala aboriginal village in Monaragala district mainly as a qualitative research. The whole research was driven by four major objectives; investigating the social burdens that Rathugala aborigines had to undergo in the pandemic outbreak, the efficacy of the government-sponsored redressing mechanism towards the Rathugala aborigines, the coping strategies employed by Rathugala aborigines to face the unexpected pandemic and its consequences and understanding aforesaid factors through a Bourdieusian perspective. A sample comprising 20 respondents (N=20) was selected under the purposive sampling and sample size was determined by the data saturation point. Data analysis was predominantly carried out as a thematic analysis with a Bourdieusian Approach. The research revelations are as follows; Closing the entrances to the aboriginal village seemingly brought most of the income earnings of the Rathugala aborigines to a halt. Subsequently, it caused the proliferation of the decades-old chronic poverty in Rathugala aboriginal village. Some aboriginal youth have been involved in illegal means of income-earning for their survival as government subsidizing was late and not systematic. The lack of social capital in the Rathugala aboriginal community has made them more deprived of gaining social support from outside of their community. Being aborigines has created a pathetic social perception in the mindset of both the general public and state officials and it might have been a barrier for Rathugala aborigines in the pandemic time when gaining state support.
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Thorpe, Alister, Wendy Anders, and Kevin Rowley. "The community network: an Aboriginal community football club bringing people together." Australian Journal of Primary Health 20, no. 4 (2014): 356. http://dx.doi.org/10.1071/py14051.
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There are few empirical studies about the role of Aboriginal sporting organisations in promoting wellbeing. The aim of the present study was to understand the impact of an Aboriginal community sporting team and its environment on the social, emotional and physical wellbeing of young Aboriginal men, and to identify barriers and motivators for participation. A literature review of the impact of sport on the health and wellbeing of Aboriginal participants was conducted. This informed a qualitative study design with a grounded theory approach. Four semistructured interviews and three focus groups were completed with nine current players and five past players of the Fitzroy Stars Football Club to collect data about the social, emotional and physical wellbeing impact of an Aboriginal football team on its Aboriginal players. Results of the interviews were consistent with the literature, with common concepts emerging around community connection, cultural values and identity, health, values, racism and discrimination. However, the interviews provided further detail around the significance of cultural values and community connection for Aboriginal people. The complex nature of social connections and the strength of Aboriginal community networks in sports settings were also evident. Social reasons were just as important as individual health reasons for participation. Social and community connection is an important mechanism for maintaining and strengthening cultural values and identity. Barriers and motivators for participation in Aboriginal sports teams can be complex and interrelated. Aboriginal sports teams have the potential to have a profound impact on the health of Aboriginal people, especially its players, by fostering a safe and culturally strengthening environment and encompassing a significant positive social hub for the Aboriginal community.
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Collman, Jeff, and Victoria Katherine Burbank. "Aboriginal Adolescence: Maidenhood in an Aboriginal Community." Contemporary Sociology 18, no. 6 (November 1989): 956. http://dx.doi.org/10.2307/2074240.
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Burgess, Cathie, and Paddy (Pat) Cavanagh. "Cultural Immersion: Developing a Community of Practice of Teachers and Aboriginal Community Members." Australian Journal of Indigenous Education 45, no. 1 (November 27, 2015): 48–55. http://dx.doi.org/10.1017/jie.2015.33.
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A lack of teacher awareness of the cultural and historical background of Aboriginal students has long been recognised as a major causative factor in the failure of Australian schools to fully engage Aboriginal students and deliver equitable educational outcomes for them. Using Wenger's communities of practice framework, this paper analyses the effectiveness of the Connecting to Country (CTC) program in addressing this issue in New South Wales (NSW) schools whereby Aboriginal community members design and deliver professional learning for teachers. Qualitative and quantitative data from 14 case studies suggest that the CTC program has had a dramatic impact on the attitudes of teachers to Aboriginal students, on their ability to establish relationships with the local Aboriginal community and on their willingness to adapt curriculum and pedagogy to better meet the needs of their students. As Aboriginal community members and teachers developed communities of practice, new approaches to Aboriginal student pedagogies were imagined through a sense of joint enterprise, mutuality and shared repertoire, empowering all participants in the CTC journey. Implications from this research highlight the importance of teacher professional learning delivered by Aboriginal people, Aboriginal community engagement in local schools and addressing deficit discourses about Aboriginal students and their families.
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Marrie, Thomas J., Keumhee C. Carriere, Yan Jin, and David H. Johnson. "Hospitalization for Community Acquired Pneumonia in Alberta First Nations Aboriginals Compared with Non-First Nations Albertans." Canadian Respiratory Journal 11, no. 5 (2004): 336–42. http://dx.doi.org/10.1155/2004/625848.
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BACKGROUND:The rates and outcomes of hospital admission for community-acquired pneumonia between First Nations Aboriginal and non-First Nations groups were compared.METHODS:Alberta administrative hospital abstracts from April 1, 1997, to March 31, 1999, were analyzed, and each case of a First Nations Aboriginal person with pneumonia was matched by age and sex with three non-First Nations persons with pneumonia.RESULTS:The First Nations Aboriginal age and sex-adjusted hospital discharge rate was 22 per 1000 (95% CI 20.7 to 23.6) compared with 4.4 per 1000 (95% CI 4.4 to 4.5) for the general population of Alberta. After accounting for comorbidity and severity of pneumonia, in-hospital mortality and hospital length of stay were lower for First Nations Aboriginals compared with the matched non-First Nations group (odds ratio 0.49; 95% CI 0.37 to 0.66, and odds ratio 0.87; 95% CI 0.79 to 0.97, respectively). The odds for 30-day hospital readmission were higher in First Nations Aboriginals compared with the non-First Nations group (odds ratio 1.42; 95% CI 1.21 to 1.68). The cost per hospital admission for First Nations Aboriginals was 94% of the average cost for the matched non-First Nations group (CDN$4,206). However, their median daily cost was 1.25 times higher (95% CI 1.14 to 1.36) than the matched non-First Nations group.CONCLUSIONS:First Nations Aboriginals had higher rates of hospitalization, rehospitalization and hospital costs for community-acquired pneumonia than non-First Nations Albertans. It was unlikely that the high rate of hospitalizations in First Nations Aboriginals was due to more severe pneumonia or greater comorbidity. Other unexplained factors increase the burden of this disease in First Nation Aboriginals.
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Batten, Bronwyn, and Kellyanne Stanford. "Strengthening Aboriginal community wellbeing." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 3 (November 5, 2012): 54–77. http://dx.doi.org/10.5130/ccs.v4i3.2574.
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Since 2008 the NSW Government has been investigating the concept of ‘wellbeing’ as it relates to Aboriginal communities. Adopting a focus on wellbeing has meant delving into questions about what makes communities strong, and what factors are unique to creating strong Aboriginal communities, as well as considering the government’s role (if any) in supporting Aboriginal community wellbeing. This paper seeks to convey the essence of the journey into wellbeing to date. It details the positions and assumptions that this work started with, and analyses why this has shifted over time. It examines what worked and was feasible, and what didn’t. In particular, the paper overviews the creation of the Strengthening Aboriginal Community Wellbeing Framework (the policy context), and the development of a resource in the form of a user friendly software program for communities wishing to holistically assess their wellbeing – the ‘toolkit’ (the practical outcome of the work to date).
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Salisbury, Christine, and Sue Follent. "Bicultural Stress: An Aboriginal Community Perspective." Australian Journal of Primary Health 2, no. 2 (1996): 78. http://dx.doi.org/10.1071/py96032.
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A survey was designed to assess and to compare the levels of stress being experienced by Aboriginal and Torres Strait Islander and non-Aboriginal respondents. The survey covered a range of areas including demographics, access to transport, drug and alcohol use, use of public services, identification of stressful events in the past 12 months and a self evaluation of stress symptoms. The groups were matched by age, sex and income. The results showed differences between the stressful events and stress symptoms reported by the two groups, with the Aboriginal and Torres Strait Islander group reporting considerably higher levels. There were significant differences in access to transport and use of public health facilities. The barriers to the use of public health services were identified. A major finding was that 69% of the Aboriginal and Torres Strait Islander sample experienced more than one loss through death compared to 5% of the non-Aboriginal sample in the previous 12 months. It was concluded that the Aboriginal and Torres Strait Islander sample experienced more stressful events, had more stress related symptoms and used public mental health services less than the non-Aboriginal sample. The barriers to use of services were a lack of cultural sensitivity and the discomfort experienced by the Aboriginal and Torres Strait Islander sample when accessing services. A partnership with the Aboriginal and Torres Strait Islander community is required to develop a public health service that is acceptable and useful to the Aboriginal and Torres Strait Islander sample.
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Allard, Andrea, and Von Sanderson. "Whose School? Which Community?" Australian and International Journal of Rural Education 13, no. 1 (March 1, 2003): 42–62. http://dx.doi.org/10.47381/aijre.v13i1.490.
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In this paper, we take up the theme, 'The School as a Centre in the Community' in light ofa research project that we conducted in a remote community in South Australia in 2001. In this project, 'Engaging Students In Education Through Community Empowerment', we set out to explore with Aboriginal parents, Aboriginal students, teachers and representatives of the various agencies operating in the area how groups within the community understood the issues of early exiting Aboriginal students.
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Watson, Kathy, and Dianne Roberts. "Promoting Home–Community–School Links." Australian Journal of Indigenous Education 24, no. 1 (April 1996): 1–5. http://dx.doi.org/10.1017/s1326011100002180.
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Minimbah is an Aboriginal word whichmeans ‘place of learning’. Since self-management in 1987 by the local Aboriginal Management Committee, the school Director, Dianne Roberts has promoted parent, staff and community input at this place of learning. Improved parental involvement in this Aboriginal preschool was essential following the policy change from outside control to self-management.
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Secomb, Linnell. "Fractured Community." Hypatia 15, no. 2 (2000): 133–50. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00319.x.
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Unity, commonality, and agreement are generally understood to be the basis, or the aim, of community. This paper argues instead that disagreement and fracture are inherent to, and provide the expression of difference within, community. Drawing on the experience of race relations in Australia, this paper proposes that ongoing resistance and disagreement by Aboriginal groups against non-Aboriginal law and culture has enabled an unworking of homogenizing and totalizing forces which destroy alterity within community.
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Carroll, Heather. "Education Levels." Aboriginal Child at School 19, no. 1 (March 1991): 3–5. http://dx.doi.org/10.1017/s0310582200007276.
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In our society education is a key factor in determining social and economic status (work opportunities derived from recognised training and accredited qualifications). The educational system appears to alienate many Aborigines. This is attributed to the interplay of poverty, communication or cultural differences, low expectations of school children, attitudes of teachers and parents (and the community in general), large unemployment and the limited scope of school curricula covering Aboriginal history or culture. This had led to an upsurge of pride (in recent years) in Aboriginal traditions and a promotion of the cultural inheritance stemming from the past. The notion of ‘cultural pride’, clearly influences the black community and the wider society wherein non-Aborigines are increasingly being exposed to ‘Aboriginality’ in a social and educational environment.
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McGregor, Deborah. "Indigenous knowledge in sustainable forest management: Community-based approaches achieve greater success." Forestry Chronicle 78, no. 6 (December 1, 2002): 833–36. http://dx.doi.org/10.5558/tfc78833-6.
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Forests continue to play a critical part in the spiritual and cultural life of Aboriginal people. In turn, Aboriginal people are striving to revitalize their role in maintaining a healthy relationship with these ecosystems. In Canada, the past two centuries have seen Aboriginal people largely excluded from forest management activities. This has begun to gradually change due to ongoing Aboriginal efforts in the courts as well as to national and international recognition of the potential contribution of Indigenous Knowledge to sustainable forest management. Such change is bringing about new opportunities for the meaningful involvement of Aboriginal people and Indigenous Knowledge in sustainable forest management activities. The increasing participation of Aboriginal people in sustainable forest management is both called for and reflected in various forest policies, practices and programs in Canada. While this represents a positive development, the degree and type of Aboriginal involvement called for have thus far generally been unsatisfactory from an Aboriginal perspective. Interviews conducted with both Aboriginal and non-Aboriginal participants in Ontario's new forest management planning process indicate that this recently developed process has nonetheless yielded some hopeful results in terms of Aboriginal involvement in certain instances. It was found that both Aboriginal and non-Aboriginal interview respondents most often described the Aboriginal consultation process to be a success where control over the nature and methods of sharing of information was relinquished to the participating Aboriginal communities. Contexts and implications of these findings are briefly discussed. Key words: Traditional ecological knowledge, native values mapping, Aboriginal forestry, sustainable communities
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Winch, Scott, Nageen Ahmed, Christopher Rissel, Michelle Maxwell, Joanna Coutts, and Kerri Lucas. "The reach and flow of health information in two Aboriginal communities: a social network analysis." Australian Journal of Primary Health 23, no. 2 (2017): 189. http://dx.doi.org/10.1071/py16024.
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The aim of the present paper was to explore how social networks enable dissemination of health information within two Aboriginal communities in New South Wales. The study design was modelled on a social network analysis socio-centric model. Data collection was conducted primarily by Aboriginal community members who were trained as community researchers. Participants reported on their patterns of interaction and who they provided or received health information from, and awareness of the Aboriginal Enhancement of the Get Healthy Information and Coaching Service. In total, 122 participants across two sites participated in the study. Aboriginal Community Controlled Health Services (ACCHSs) and Aboriginal Community Controlled Health Organisations (ACCHOs) were cited as the main provider of health information in both sites. Between-ness, degree and closeness centrality showed that certain community members, ACCHS and ACCHO within the two communities in the present study were considerable enablers [actors] in enhancing the reach and flow of health information to their respective Aboriginal community. There is potential for future health-promotion activities to be increasingly targeted and effective in terms of reach and influence, if guided by local Aboriginal organisations and by key Aboriginal community members within and across family networks and communities.
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Erwin, Elizabeth, and Linda Muzzin. "Aboriginal student strength to persist and Indigenous Knowledges in community colleges." Higher Education, Skills and Work-Based Learning 5, no. 1 (February 9, 2015): 53–62. http://dx.doi.org/10.1108/heswbl-07-2014-0032.
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Purpose – The purpose of this paper is to document experiences of Aboriginal students in community colleges from the perspective of Aboriginal communities rather than policymakers and shows how these communities support student persistence in college. Design/methodology/approach – Interviews with 16 Aboriginal college students, staff and community members were undertaken with Aboriginal guidance, and analysis was undertaken informed by the writings of Aboriginal scholars. Findings – The major finding was that First Nations students experience a disconnect between the epistemology of Aboriginal peoples and ways of being in community colleges. Most demonstrate bravery and persistence in their studies as well as resistance to assimilation. Understanding and support is provided by surrounding Aboriginal communities, based on their appreciation of the epistemological roots of the problem. Practical implications – Frequent reference to the absence of Indigenous Knowledges suggests that more must be done to make Aboriginal students feel safe in colleges where they are in the minority. In view of their feeling of “disconnect,” safe Aboriginal centers, or “homes away from home” are one of many ways to support these students. Originality/value – The research challenges assimilationist approaches to Aboriginal college students, and highlights supporting Indigenous peoples, as described in global terms by Indigenous scholars.
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Deane, Frank P., Kim Capp, Caroline Jones, Dawn de Ramirez, Gordon Lambert, Beth Marlow, Anna Rees, and Edwina Sullivan. "Two-Year Follow-Up of a Community Gatekeeper Suicide Prevention Program in an Aboriginal Community." Australian Journal of Rehabilitation Counselling 12, no. 1 (April 1, 2006): 33–36. http://dx.doi.org/10.1375/jrc.12.1.33.
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AbstractFew studies report long term follow-up of community gatekeeper training programs that aim to facilitate help-seeking for suicide and there are none in Aboriginal communities. This study aimed to determine long term effects of the Shoalhaven Aboriginal Suicide Prevention Program (SASPP), which used community gatekeeper training as its primary strategy. Following consultation with the Aboriginal community, a brief questionnaire and semi-structured interview was completed by 40 participants who attended a community gatekeeper workshop 2 years earlier. Fifteen of the 40 participants stated that they had helped someone at risk of suicide over the 2-year follow-up period. Intentions to help and confidence to identify someone at risk of suicide remained high. A significant relationship was found between intentions to help prior to the workshop and whether participants had actually helped someone at risk of suicide. Correlations suggested a link between intentions to help, and subsequent help provision. However, it is unclear whether workshop attendance contributed to this effect. Future prevention programs need to be customised to specific Aboriginal communities to reduce barriers to helpseeking behaviour.
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MacDonald, Catherine, Bill Genat, Sharon Thorpe, and Jennifer Browne. "Establishing health-promoting workplaces in Aboriginal community organisations: healthy eating policies." Australian Journal of Primary Health 22, no. 3 (2016): 239. http://dx.doi.org/10.1071/py14144.
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Aboriginal community controlled health organisations (ACCHOs) and cooperatives function at the centre of community life for local Aboriginal people across Victoria. Local Aboriginal people govern them, work within them as managers and service providers, access health and community services from them and form the constituents who determine their directions. Victorian ACCHOs reflect the unique characteristics of the local Aboriginal community. Thus, potentially, Victorian ACCHOs are key strategic sites for health promotion activities that seek to establish and nurture healthy community, family and peer norms. The Victorian Aboriginal Community Controlled Health Organisation (VACCHO) partnered five metropolitan, regional and rural ACCHOs in a pilot project towards the establishment of healthy food policies and practices in their organisations. Project activities combined both ‘top-down’ policy-oriented and ‘bottom-up’ practice-oriented strategies. This paper, drawing upon both baseline and follow-up quantitative and qualitative data, describes initiatives leading to increases in healthy catering choices and related challenges for Aboriginal workplace health promotion practice.
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Goodman, Karen J., Kevan Jacobson, and Sander Veldhuyzen van Zanten. "Helicobacter PyloriInfection in Canadian and Related Arctic Aboriginal Populations." Canadian Journal of Gastroenterology 22, no. 3 (2008): 289–95. http://dx.doi.org/10.1155/2008/258610.
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In 2006, the Canadian Helicobacter Study Group identified Aboriginal communities among Canadian population groups most at risk ofHelicobacter pylori-associated disease. The objective of this systematic review was to summarize what is known about theH pylori-associated disease burden in Canadian and related Arctic Aboriginal populations to identify gaps in knowledge. Six health literature databases were systematically searched to identify reports onH pyloriprevalence in Canadian population groups, or any topic related toH pyloriin Canadian Aboriginals, Alaska Natives or Aboriginals of other Arctic regions. Identified reports were organized by subtopic and summarized in narrative form. Key data from studies ofH pyloriprevalence in defined populations were summarized in tabular form. A few Arctic Aboriginal communities were represented in the literature: two Canadian Inuit; one Canadian First Nation; two Greenland Inuit; one Russian Chutkotka Native; and several Alaska Native studies. These studies uniformly showed elevatedH pyloriprevalence; a few studies also showed elevated occurrence ofH pylori-related diseases and high rates of treatment failure. Based on the evidence, it would be warranted for clinicians to relax the criteria for investigatingH pyloriand related diseases in patients from Arctic Aboriginal communities, and to pursue post-therapy confirmation of eradication. Additional community-based research is needed to develop public health policies for reducingH pylori-associated health risks in such communities.
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Campbell, M. A., S. Finlay, K. Lucas, N. Neal, and R. Williams. "Kick the habit: a social marketing campaign by Aboriginal communities in NSW." Australian Journal of Primary Health 20, no. 4 (2014): 327. http://dx.doi.org/10.1071/py14037.
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Tackling smoking is an integral component of efforts to improve health outcomes in Aboriginal communities. Social marketing is an effective strategy for promoting healthy attitudes and influencing behaviours; however, there is little evidence for its success in reducing smoking rates in Aboriginal communities. This paper outlines the development, implementation and evaluation of Kick the Habit Phase 2, an innovative tobacco control social marketing campaign in Aboriginal communities in New South Wales (NSW). The Aboriginal Health & Medical Research Council worked with three Aboriginal communities and a creative agency to develop locally tailored, culturally relevant social marketing campaigns. Each community determined the target audience and main messages, and identified appropriate local champions and marketing tools. Mixed methods were used to evaluate the campaign, including surveys and interviews with community members and Aboriginal Community Controlled Health Service staff. Community survey participants demonstrated high recall of smoking cessation messages, particularly for messages and images specific to the Kick the Habit campaign. Staff participating in interviews reported an increased level of interest from community members in smoking cessation programs, as well as increased confidence and skills in developing further social marketing campaigns. Aboriginal community-driven social marketing campaigns in tobacco control can build capacity, are culturally relevant and lead to high rates of recall in Aboriginal communities.
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Bartlett, Ben, and John Boffa. "Aboriginal Community Controlled Comprehensive Primary Health Care: The Central Australian Aboriginal Congress." Australian Journal of Primary Health 7, no. 3 (2001): 74. http://dx.doi.org/10.1071/py01050.
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Aboriginal community controlled PHC services have led the way in Australia in developing a model of PHC service that is able to address social issues and the underlying determinants of health alongside high quality medical care. This model is characterised by a comprehensive style rather than the selective PHC model that tends to be more common in mainstream services. Central to comprehensive PHC is community control, which is critical to the bottom up approach rather than the top down approach of selective PHC. The expansion of Aboriginal Community Controlled Health Services (ACCHSs) in Australia is a product of the colonial relationship that persists between Aboriginal and non-Aboriginal Australia. It is this relationship that explains why community control has been a feature of Aboriginal PHC services while similar attempts in the dominant society have tended to be incorporated into the mainstream. The mechanisms of control occur through community processes and should not be confused with day to day management processes, although the two are related. The Core Functions of PHC is a framework that reflects the experience of ACCHSs and allows for the development and assessment of comprehensive PHC. This framework is applied to a case study of the Central Australian Aboriginal Congress (Congress) which is the major Aboriginal health service in central Australia. The case study illustrates increasing utilisation of PHC services by Aboriginal people, and the capacity of community controlled organisations to respond to demographic and health pattern changes in their client populations.
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Flood, Louise, Matthew McConnell, Luda Molchanoff, Zell Dodd, Jana Sisnowski, Melissa Fidock, Tina Miller, Karli Borresen, Hannah Vogt, and Andrew Lane. "Lessons from a community vaccination programme to control a meningococcal disease serogroup W outbreak in remote South Australia, 2017." Western Pacific Surveillance and Response Journal 12, no. 1 (March 31, 2021): 26–31. http://dx.doi.org/10.5365/wpsar.2019.10.2.002.
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Problem: From December 2016 to February 2017, two cases of invasive meningococcal disease and one case of meningococcal conjuctivitis, all serogroup W, occured in Aboriginal children in the Ceduna region of South Australia. The clustering of cases in time and place met the threshold for a community outbreak. Context: The Ceduna region is a remote part of South Australia, with more than 25% of the population identifying as Aboriginal or Torres Strait Islander. Action: As part of the outbreak response, a community-wide meningococcal vaccination programme against serogroups A, C, W and Y was implemented in a collaboration among different agencies of the South Australian Department for Health and Wellbeing, Aboriginals health and community services providers, and other local service providers and government agencies. Outcome: Between March and June 2017, 3383 persons were vaccinated, achieving an estimate coverage of 71-85% of the target population, with 31% (n = 1034) of those vaccinated identifying as Aboriginal or Torres Strait Islander. No local cases of serogroup W occurred during the vaccination programme, but two further cases were notified by the end of 2018. Discussion: The participation of a large number of local and non-health-sector stakeholders in programme planning and implementation, a clear response management structure and high community acceptability were identified as key factors that contributed to the programme achieving high vaccination coverage. The need to develop standard procedures for community-based outbreak response interventions to ease logistical challenges was considered an important lessons learnt.
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Snijder, Mieke, Bianca Calabria, Timothy Dobbins, and Anthony Shakeshaft. "Factors Associated with Alcohol-Related Injuries for Aboriginal and Non-Aboriginal Australians: An Observational Study." International Journal of Environmental Research and Public Health 17, no. 2 (January 7, 2020): 387. http://dx.doi.org/10.3390/ijerph17020387.
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Alcohol use and related injuries are a leading risk factor for deaths and disabilities in Australia, particularly for Aboriginal and Torres Strait Islander people. An improved understanding of individual and geographical community characteristics that are significantly associated with higher rates of alcohol-related injuries for specific populations can contribute to more effective efforts aimed at reducing alcohol-related injuries. For Aboriginal and non-Aboriginal Australians in New South Wales, this study used emergency department (ED) data to investigate rates of alcohol-related injuries, whether differences in rates vary between communities, and individual and community characteristics significantly associated with alcohol-related injuries. Differences in rates of alcohol-related injuries between Aboriginal and non-Aboriginal people varied significantly between communities. Being younger than 38 years old was significantly associated with increased risk of alcohol-related injuries, independent of Aboriginal status and gender. Increased disadvantage of the geographical community inhabited was associated with increased alcohol-related injuries for males. For Aboriginal males, living in a regional community was significantly associated with increased alcohol-related injuries, compared to living in major cities. Conversely, for non-Aboriginal people, living in regional communities was significantly associated with fewer alcohol-related injuries. It is therefore likely that an explanation for between-community differences can be found in regional communities.
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Lafrenière, Ginette, Papa Lamine Diallo, Donna Dubie, and Lou Henry. "Can University/Community Collaboration Create Spaces for Aboriginal Reconciliation?" First Peoples Child & Family Review 2, no. 1 (May 22, 2020): 53–66. http://dx.doi.org/10.7202/1069538ar.
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In this article, the authors attempt to illustrate how two Aboriginal community-based projects were conceptualized and developed through the collaborative efforts of four individuals who believed in the merits of a project aimed at survivors and intergenerational survivors of the residential school system as well as Aboriginal people in trouble with the law. Drawing upon a small body of literature on university/community collaboration, the authors illustrate the importance of meaningful collaboration between universities and communities in order to enhance a mutually beneficial relationship conducive to community-engaged scholarship. Through an examination of the case study of the Healing of The Seven Generations Project and the Four Directions Aboriginal Restorative Justice Project, the authors hope to illustrate to fellow Aboriginal colleagues in Canada the merits, strengths and challenges of university/ community collaboration. Ultimately, what the authors hope to share through this article is an example of how university/community collaboration can create spaces whereby Aboriginal people have become agents of their own healing.
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Norris, Mary Jane. "From Generation to Generation: Survival and Maintenance of Canada's Aboriginal Languages, within Families, Communities and Cities." TESL Canada Journal 21, no. 2 (June 12, 2004): 1. http://dx.doi.org/10.18806/tesl.v21i2.171.
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The survival and maintenance of Aboriginal languages in Canada depend on their transmission from generation to generation. Children are the future speakers of a language. This paper demonstrates that the family and the community together play critical roles in the transmission of language from parent to child. On their own, neither family capacity nor community support is sufficient to ensure the adequate transmission of an Aboriginal language as a population's mother tongue from one generation to the next. Intergenerational transmission is maximized in Aboriginal communities among families where both parents have an Aboriginal mother tongue. Transmission can be best realized with the support of the community in those families with either both parents or the lone parent having an Aboriginal mother tongue. Outside of Aboriginal communities, particularly within large cities, transmission and continuity is significantly reduced even under ideal family conditions of linguistically endogamous parents. For exogamous families, it appears that community effect, while positive, is nevertheless limited in offsetting their low rate of mother tongue transmission. Trends indicate continuing declines in intergenerational transmission accompanied by a decreasing and ageing Aboriginal mother tongue population and a growing likelihood that Aboriginal languages will be learned increasingly as second languages.
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Nichols, Toby T. "Hookworm anaemia in an Aboriginal community." Medical Journal of Australia 152, no. 7 (April 1990): 383. http://dx.doi.org/10.5694/j.1326-5377.1990.tb125227.x.
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Kenyon, Georgina. "Queensland Government cuts Aboriginal community care." Lancet Respiratory Medicine 1, no. 3 (May 2013): 193–94. http://dx.doi.org/10.1016/s2213-2600(13)70067-5.
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Ratnaike, R. N., M. Collings, S. K. Dorward, and R. M. Brogan. "Diarrhoeal disease in an aboriginal community." European Journal of Epidemiology 3, no. 3 (September 1987): 312–15. http://dx.doi.org/10.1007/bf00149742.
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Campbell, Megan Ann, Jennifer Hunt, David J. Scrimgeour, Maureen Davey, and Victoria Jones. "Contribution of Aboriginal Community-Controlled Health Services to improving Aboriginal health: an evidence review." Australian Health Review 42, no. 2 (2018): 218. http://dx.doi.org/10.1071/ah16149.
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Objective Aboriginal Community-Controlled Health Services (ACCHSs) deliver comprehensive, culturally appropriate primary health care to Aboriginal people and communities. The published literature acknowledging and supporting the roles of ACCHSs in improving Aboriginal health is limited. This paper seeks to collate and analyse the published evidence supporting the contribution of ACCHSs to improving the health of Aboriginal people. Methods A conceptual framework for exploring the contribution of ACCHSs was developed, drawing on the literature on the core functions of ACCHSs and the components of quality primary health care. This framework was used to structure the search strategy, inclusion criteria and analysis of the review. Results ACCHSs contribute to improving the health and well being of Aboriginal peoples through several pathways, including community controlled governance, providing employment and training, strengthening the broader health system and providing accessible, comprehensive primary health care. Conclusions ACCHSs make a range of important contributions to improving the health of Aboriginal peoples that are under-acknowledged. Consideration of the different ways ACCHSs contribute to improving Aboriginal health is of value in the design and evaluation of programs and policies that aim to improve the health of Aboriginal peoples. What is known about the topic? Aboriginal communities have long argued the vital role of ACCHSs in improving Aboriginal health. What does this paper add? This paper provides a comprehensive collation and analysis of the evidence supporting the contributions ACCHSs are making to improving Aboriginal health. What are the implications for practitioners? The conceptual framework and findings outlined in this paper illustrate that ACCHSs are making important contributions to improving Aboriginal health through several pathways. This information can be used to ensure actions to improve Aboriginal health are appropriate and effective. There are important gaps in the literature that researchers need to address.
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Cuthbert, Kiarah E., Clare Brown, Melinda Hammond, Tiffany A. Williams, Desmond Tayley, Eileen Deemal-Hall, and David P. Thomas. "Engaging with Aboriginal Shire Councils in remote Cape York communities to address smoke-free environments." Australian Journal of Primary Health 25, no. 5 (2019): 419. http://dx.doi.org/10.1071/py19023.
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The high prevalence and health effect of tobacco smoking and secondhand smoke exposure among Aboriginal and Torres Strait Islander people is well known. Due to its significance, the responsibility of tackling smoking among Aboriginal and Torres Strait Islander people should not remain solely with health service providers. The creation of supportive environments and collaboration beyond the health sector are critical elements of comprehensive primary health care practised by Aboriginal Community Controlled Health Services. This paper discusses how Apunipima Cape York Health Council worked with three Aboriginal Shire Councils to create more smoke-free places, using local working groups, information sessions and community-based health promotion. The flexibility and the time allocated to the engagement process with councils, community leaders, organisations and community members were important. All three communities acknowledged the benefits of role modelling and working together to improve health, with addressing tobacco smoking seen as ‘everyone’s business’ and ‘not just service providers’. Aboriginal Shire Councils can play a critical role, in partnership with Aboriginal Community Controlled Health Services, in creating healthy places that enable healthy choices.
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Bradford, Clare, Catherine Sly, and Xu Daozhi. "Ubby’s Underdogs: A Transformative Vision of Australian Community." Papers: Explorations into Children's Literature 24, no. 1 (January 1, 2016): 101–31. http://dx.doi.org/10.21153/pecl2016vol24no1art1112.
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In Black Words White Page (2004), his seminal study of Aboriginal cultural production in Australia, Adam Shoemaker notes that ‘when Oodgeroo Noonuccal’s first collection of poetry appeared in print in 1964, a new phase of cultural communication began in Australia’ (2004, p. 5). The ‘new phase’ to which Shoemaker refers pertains to the many plays, collections of poetry and novels by Aboriginal authors published between 1964 and 1988 and directed to Australian and international audiences. Flying under the radar of scholarly attention, Aboriginal authors and artists also produced significant numbers of children’s books during this time, including Wilf Reeves and Olga Miller’s The Legends of Moonie Jarl, published by Jacaranda Press in 1964 (see O’Conor 2007), Oodgeroo Noonuccal’s Stradbroke Dreamtime (1972), and the picture books of Dick Roughsey and many other Aboriginal authors and artists (see Bradford 2001, pp. 159-90).
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Hogg, Robert S. "Variability in behavioural risk factors for heart disease in an Australian Aboriginal community." Journal of Biosocial Science 26, no. 4 (October 1994): 539–51. http://dx.doi.org/10.1017/s0021932000021660.
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SummaryThe variability of three behavioural risk factors for heart disease—heavy alcohol and tobacco consumption and physical inactivity—was assessed in an Australian Aboriginal community, where heart disease death rates were high. Prevalence levels were assessed by comparison with those experienced by all adult Australians and by evaluating whether Aboriginal rates were influenced by underlying sociodemographic conditions. Relative risk ratios, odds ratios and logistic regression analysis were used.A total of 159 males and 114 females participated. Compared to all Australians, Aborigines are significantly more likely to drink five or more drinks on a drinking day, to be current smokers, and not to participate in vigorous exercise. In the Aboriginal community, univariate analysis indicates that: the odds of being a heavy drinker are significantly higher for those in unsatisfactory health; odds of being a current smoker are significantly higher for those in unsatisfactory health or unemployed; odds of not participating in vigorous exercise are significantly higher for those in unsatisfactory health, unemployed or without secondary education. Multivariate analysis shows that risk of being a heavy drinker is independently associated with sex, age, and health status; risk of being a current smoker is associated with health and employment status. The risk of not participating in vigorous exercise is significantly related to all sociodemographic variables examined. Reasons for these associations are discussed.
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Hardy, Sheila, Lois Apaquash, and Marilyn Butcher. "Merging Traditional Aboriginal and Western Health Practices in a Canadian Urban Aboriginal Community." Australian Journal of Primary Health 6, no. 4 (2000): 154. http://dx.doi.org/10.1071/py00049.
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The health of Aboriginal peoples in Canada has been compared to that of people in third world countries. Shkagamik-Kwe Health Centre, an Aboriginal-based primary health centre, was recently established to address the unique needs of the Aboriginal population in one area of an urban community in Canada. The purpose of this paper is to describe the Shkagamik-Kwe Health Centre in terms of the history of its development within the Aboriginal Healing and Wellness Strategy and its current programs, with particular emphasis placed on how traditional Aboriginal healing and health practices are being utilised within a multi-disciplinary team approach.
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Cox, Terrance, Ha Hoang, Jonathon Mond, and Merylin Cross. "Closing the Gap in Aboriginal health disparities: is there a place for Elders in the neoliberal agenda?" Australian Health Review 46, no. 2 (November 23, 2021): 173–77. http://dx.doi.org/10.1071/ah21098.
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Objective In light of concerns surrounding neoliberal government approaches to addressing Aboriginal disadvantage, this project examined how Elders consider the Closing the Gap programs for improving community health outcomes. Methods A participatory action research project was undertaken in collaboration with eight Elders from a remote Aboriginal community in Australia’s island state of Tasmania. The findings emerged from thematic analysis of individual interviews and yarning circles. Results The Closing the Gap programs were seen by Elders as having instrumental value for addressing Aboriginal community disadvantage. However, the programs also represented a source of ongoing dependency that threatened to undermine the community’s autonomy, self-determination and cultural foundations. The findings emerged to represent Elders attempting to reconcile this tension by embedding the programs with cultural values or promoting culture separately from the programs. Ultimately, the Elders saw culture as the core business of community well-being and effective program delivery. Conclusion The findings are reflective of tensions that arise when neoliberal policies are imposed on Aboriginal ways of knowing, being and doing. The Elders premised cultural well-being as the key determinant of Aboriginal community health. What is known about the topic? Closing the Gap represents successive neoliberal policy responses of Australian governments to address ongoing Aboriginal disadvantage. What does this paper add? Closing the Gap programs were recognised by Aboriginal Elders for providing the community with improved services, but also a threat to the community’s cultural foundations and self-determination. The findings illustrate ongoing tensions between neoliberal principles and Aboriginal cultural values. What are the implications for practitioners? More effective Closing the Gap approaches require greater collaboration between policy stakeholders and community Elders.
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Murray, Margaret, Emily Bonnell, Sharon Thorpe, Jennifer Browne, Liza Barbour, Catherine MacDonald, and Claire Palermo. "Sharing the tracks to good tucker: identifying the benefits and challenges of implementing community food programs for Aboriginal communities in Victoria." Australian Journal of Primary Health 20, no. 4 (2014): 373. http://dx.doi.org/10.1071/py14038.
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Food insecurity is a significant issue in the Victorian Aboriginal population, contributing to the health disparity and reduced life expectancy. Community food programs are a strategy used to minimise individual level food insecurity, with little evidence regarding their effectiveness for Aboriginal populations. The aim of this study was to explore the role of community food programs operating for Aboriginal people in Victoria and their perceived influence on food access and nutrition. Semistructured interviews were conducted with staff (n = 23) from a purposive sample of 18 community food programs across Victoria. Interviews explored the programs’ operation, key benefits to the community, challenges and recommendations for setting up a successful community food program. Results were analysed using a qualitative thematic approach and revealed three main themes regarding key factors for the success of community food programs: (1) community food programs for Aboriginal people should support access to safe, affordable, nutritious food in a socially and culturally acceptable environment; (2) a community development approach is essential for program sustainability; and (3) there is a need to build the capacity of community food programs as part of a strategy to ensure sustainability. Community food programs may be an effective initiative for reducing food insecurity in the Victorian Aboriginal population.
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Stock, Carolin, Sarah Mares, and Gary Robinson. "Working together in a good way: Relationships between local Indigenous and fly-in workers delivering a parent–child programme in remote Aboriginal communities." International Social Work 62, no. 1 (June 12, 2017): 48–61. http://dx.doi.org/10.1177/0020872817710545.
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This article considers what successful working relationships between fly-in professionals and Aboriginal community workers involve. Interviews with six Aboriginal workers and the experience of the jointly delivered Let’s Start parent–child programme in remote north Australian Indigenous communities confirm the importance of developing positive relationships within a both-ways learning approach, drawing on each other’s strengths, and the significance of reflection on practice. Working cooperatively enables effective programme implementation, supports incorporation of new learning into practice, and benefits local Aboriginal community members through employment and development opportunities. This model has relevance for health and community programmes delivered in remote Aboriginal communities.
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Browne, Jennifer, Emily D'Amico, Sharon Thorpe, and Colin Mitchell. "Feltman: evaluating the acceptability of a diabetes education tool for Aboriginal health workers." Australian Journal of Primary Health 20, no. 4 (2014): 319. http://dx.doi.org/10.1071/py14040.
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There is an urgent need to address the lack of Aboriginal-specific diabetes prevention and management resources. Following consultation with Victorian Aboriginal health workers, the Victorian Aboriginal Community Controlled Health Organisation and Diabetes Australia – Victoria developed ‘Feltman’, a life-sized felt body showing the main organs involved in the digestion and metabolism of food, and the main parts of the body affected by diabetes. Feltman was distributed to all Victorian Aboriginal Community Controlled Health Organisations and an additional 32 Victorian organisations. In total, 276 people from 57 organisations were trained to use Feltman. An online evaluation survey was developed and sent to all people who were trained to use Feltman in Victoria. Sixty-six people completed the survey. All respondents agreed Feltman was an appropriate tool for the Aboriginal community, 89% of health workers felt more confident in their ability to discuss diabetes with their community but would like further training to maintain skills and confidence and 70% of workers had used Feltman with the community. Qualitative feedback noted its strength as a highly visual resource that was popular with the Aboriginal community. Workers reported that Feltman was a highly acceptable diabetes education resource, which they believed had increased knowledge and improved the management of diabetes among clients.
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Glover, Karen, Deirdre Gartland, Cathy Leane, Arwen Nikolof, Donna Weetra, Yvonne Clark, Rebecca Giallo, and Stephanie J. Brown. "Development, acceptability and construct validity of the Aboriginal Women’s Experiences of Partner Violence Scale (AEPVS): a co-designed, multiphase study nested within an Australian Aboriginal and Torres Strait Islander birth cohort." BMJ Open 12, no. 8 (August 2022): e059576. http://dx.doi.org/10.1136/bmjopen-2021-059576.
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ObjectiveFew studies employ culturally safe approaches to understanding Indigenous women’s experiences of intimate partner violence (IPV). The aim of this study was to develop a brief, culturally safe, self-report measure of Aboriginal and Torres Strait Islander women’s experiences of different types of IPV.DesignMultistage process to select, adapt and test a modified version of the Australian Composite Abuse Scale using community discussion groups and pretesting. Revised draft measure tested in Wave 2 follow-up of an existing cohort of Aboriginal families. Psychometric testing and revision included assessment of the factor structure, construct validity, scale reliability and acceptability to create the Aboriginal Women’s Experiences of Partner Violence Scale (AEPVS).SettingSouth Australia, Australia.Participants14 Aboriginal women participated in discussion groups, 58 women participated in pretesting of the draft version of the AEPVS and 216 women participating in the Aboriginal Families Study completed the revised draft version of the adapted measure.ResultsThe initial version of the AEPVS based on item review and adaptation by the study’s Aboriginal Advisory Group comprised 31 items measuring physical, emotional and financial IPV. After feedback from community discussion groups and two rounds of testing, the 18-item AEPVS consists of three subscales representing physical, emotional and financial IPV. All subscales had excellent construct validity and internal consistency. The AEPVS had high acceptability among Aboriginal women participating in the Aboriginal Families Study.ConclusionsThe AEPVS is the first co-designed, multidimensional measure of Aboriginal women’s experience of physical, emotional and financial IPV. The measure demonstrated cultural acceptability and construct validity within the setting of an Aboriginal-led, community-based research project. Validation in other settings (eg, primary care) and populations (eg, other Indigenous populations) will need to incorporate processes for community governance and tailoring of research processes to local community contexts.
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Lasorsa, Tricia. "An Analysis of the Aboriginal Education Policy Documents of Queensland." Aboriginal Child at School 18, no. 3 (July 1990): 36–45. http://dx.doi.org/10.1017/s1326011100600662.
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The analysis examines how the documents approach – if at all – several different aspects of Aboriginal education as expressed in particular by Aboriginal women, the traditional educators of Aboriginal children (Gale, 1983). These aspects include:-– Aboriginal Learning Styles– Parental and Community Involvement– The Child as an Individual– Teaching Staff – Aboriginal and non-Aboriginal– Curriculum Content – Aboriginal History; Aboriginal Studies (general); Integration into Other Subjects: and Relevance of Content– Research-based Teaching– Languages– RacismMisinterpretation of Basic Aboriginal Philosophies– Resources
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Parker, E. J., G. Misan, M. Shearer, L. Richards, A. Russell, H. Mills, and L. M. Jamieson. "Planning, Implementing, and Evaluating a Program to Address the Oral Health Needs of Aboriginal Children in Port Augusta, Australia." International Journal of Pediatrics 2012 (2012): 1–10. http://dx.doi.org/10.1155/2012/496236.
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Aboriginal Australian children experience profound oral health disparities relative to their non-Aboriginal counterparts. In response to community concerns regarding Aboriginal child oral health in the regional town of Port Augusta, South Australia, a child dental health service was established within a Community Controlled Aboriginal Health Service. A partnership approach was employed with the key aims of (1) quantifying rates of dental service utilisation, (2) identifying factors influencing participation, and (3) planning and establishing a program for delivery of Aboriginal children’s dental services that would increase participation and adapt to community needs. In planning the program, levels of participation were quantified and key issues identified through semistructured interviews. After 3.5 years, the participation rate for dental care among the target population increased from 53 to 70 percent. Key areas were identified to encourage further improvements and ensure sustainability in Aboriginal child oral health in this regional location.
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Skye, Amber D. "Aboriginal Midwifery: A Model for Change." International Journal of Indigenous Health 6, no. 1 (June 4, 2013): 28. http://dx.doi.org/10.18357/ijih61201012343.
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This paper will discuss indigenous knowledge and epistemologies of health and well-being as essential practices to improving the health status of Aboriginal communities. These methods will be illustrated through the practice of Aboriginal midwifery and birthing practices currently being revitalized in Aboriginal communities. Indigenous knowledge of health, well-being, medicine, and healing practices have historically sustained the health and well-being of Aboriginal communities for centuries pre-contact. However, these traditional epistemologies of health and healing have been eroded through centuries of colonial oppression and the imposition of western scientific methodologies and legislation. Through decades of acculturation, much of the traditional knowledge of health, medicine and healing has been lost. However, a recent resurgence of traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery has resulted in the development of Aboriginal birthing centres that blend traditional knowledge, medicine and healing practices with contemporary medical services, to provide culturally significant maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing centres and services in, Nunavut, Quebec and Ontario. The high quality of community-based maternal care, access to culturally significant health services - utilizing traditional medicine and employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting community healing, cultural revival, and community capacity building. The traditional methodologies employed by Aboriginal birthing centres will be detailed to exemplify the significance of indigenous knowledge and epistemologies of health in providing improved health care services to Aboriginal communities.
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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.
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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue between Aboriginal prisoners through inmate groups called the Native Brotherhoods, Aboriginal community organizations that worked inside prisons, and penal administrators. While Native Brotherhoods and the Elders who worked with them were central to the decolonization of prisons, in legislating the practice of Aboriginal spirituality in prisons and mandating the employment of Elders, CSC took control of Aboriginal cultural practices and alienated the community groups that once supported Elders. While the increased rights of Elders under this new framework responded to many of the needs voiced by prisoners and community members, the shift from community-based to institutional-based service represented an important change in the relationship between Aboriginal peoples and Canadian penal institutions. This paper argues that the efforts of individual Elders and Native Brotherhoods and the consolidation of control over their efforts by the penal administrations were the result of simultaneous processes of decolonization and neocolonialism.
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McTaggart, Robin. "Aboriginalisation Implies Empowerment and Disempowerment." Aboriginal Child at School 17, no. 2 (May 1989): 37–44. http://dx.doi.org/10.1017/s0310582200006726.
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In some people’s minds, the Aboriginalisation of education means placing Aboriginal teachers in community schools and training these Aboriginal teachers to teach and to conduct the school in the ways Westeners once did. That objective is as wrong-headed as it is racist.The Aboriginalisation of education in each community can only mean the development of an Aboriginal pedagogy if it is to address the perennially documented failings (for example, McConnochie and Harker, 1985; Folds, 1987; Lanhupuy, 1987) of Western schools in the education of Aboriginal people. In this view, Aboriginal people will determine appropriate subject matters for curriculum, ways of teaching, ways of organising the social context of learning, and ways of structuring the relationship between school, community, and the State. That is, the institutionalisation of education will be contested primarily among Aboriginal views of the ways in which education can be coopted for Aboriginal purposes. Anything short of Aboriginalisation of pedagogy in this manifold sense runs the risk of enshrining forever the roles Western education has consistently and persistently used for the practices of cultural imperialism, political domination, and territorial colonisation.
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Bartlett, Ben, and John Boffa. "The impact of Aboriginal community controlled health service advocacy on Aboriginal health policy." Australian Journal of Primary Health 11, no. 2 (2005): 53. http://dx.doi.org/10.1071/py05022.
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This paper reviews the advocacy role of Aboriginal community controlled health services (ACCHSs) in the development of Aboriginal health policy over the past 30 years, with a specific focus on the recent changes in Commonwealth funding and administrative responsibility - the transfer of Aboriginal health service funding from the Aboriginal and Torres Strait Islander Commission (ATSIC) to the Office of Aboriginal and Torres Strait Islander Health Services (OATSIHS) within the Commonwealth Department of Health and Ageing (DoHA), and the development of policies aimed at Aboriginal health services accessing mainstream (Medical Benefits Scheme [MBS]) funds. The outcomes of this policy change include a significant increase in funding to Aboriginal primary health care (PHC), the inclusion of ACCHSs in collaborative strategic relationships, and the development of new arrangements involving regional planning and access to per capita funds based on MBS equivalents. However, the community sector remains significantly disadvantaged in participating in this collaborative effort, and imposed bureaucratic processes have resulted in serious delays in releasing funds for actual services in communities. Government agencies need to take greater heed of community advocacy, and provide appropriate resourcing to enable community organisations to better direct government effort, especially at the implementation phase. These remain major concerns and should be considered by non-health sectors in the development of new funding and program development mechanisms in the wake of the abolition of ATSIC.
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Poirier, Brianna F., Joanne Hedges, Gustavo Soares, and Lisa M. Jamieson. "Aboriginal Community Controlled Health Services: An Act of Resistance against Australia’s Neoliberal Ideologies." International Journal of Environmental Research and Public Health 19, no. 16 (August 15, 2022): 10058. http://dx.doi.org/10.3390/ijerph191610058.
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The individualistic and colonial foundations of neoliberal socio-political ideologies are embedded throughout Australian health systems, services, and discourses. Not only does neoliberalism undermine Aboriginal and Torres Strait Islander collectivist values by emphasizing personal autonomy, but it has significant implications for Aboriginal and Torres Strait Islander health. Aboriginal Community Controlled Health Services (ACCHS) operate within Community-oriented holistic understandings of well-being that contradict neoliberal values that Western health services operate within. Therefore, this paper aims to explore the role of ACCHS in resisting the pervasive nature of neoliberalism through the prioritization of self-determination for Aboriginal and Torres Strait Islander Peoples. Utilizing a critical evaluative commentary, we reflect on Aboriginal political leadership and advocacy during the 1970s and 1980s and the development of neoliberalism in Australia in the context of ACCHS. Community controlled primary health services across Australia are the only remaining government-funded and Aboriginal-controlled organizations. Not only do ACCHS models resist neoliberal ideologies of reduced public expenditure and dominant individualistic models of care, but they also incontrovertibly strengthen individual and Community health. ACCHS remain the gold standard model by ensuring Aboriginal and Torres Strait Islander rights to the self-determination of health in accordance with the United Nations Declaration of the Rights of Indigenous Peoples.
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Straw, Sarah, Erica Spry, Louie Yanawana, Vaughan Matsumoto, Denetta Cox, Erica Cox, Sally Singleton, Naomi Houston, Lydia Scott, and Julia V. Marley. "Understanding lived experiences of Aboriginal people with type 2 diabetes living in remote Kimberley communities: diabetes, it don't come and go, it stays!" Australian Journal of Primary Health 25, no. 5 (2019): 486. http://dx.doi.org/10.1071/py19021.
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This study aimed to explore the lived experiences of Kimberley Aboriginal people with type 2 diabetes managed by remote Aboriginal Community Controlled Health Services using phenomenological analysis. Semi-structured interviews formulated by Aboriginal Health Workers, researchers and other clinicians were used to obtain qualitative data from 13 adult Aboriginal patients with type 2 diabetes managed in two remote communities in the Kimberley. Together with expert opinion from local Aboriginal Health Workers and clinicians, the information was used to develop strategies to improve diabetes management. Of 915 regular adult patients in the two communities, 27% had type 2 diabetes; 83% with glycated haemoglobin A >10%. Key qualitative themes included: the need for culturally relevant education and pictorial resources; importance of continuous therapeutic relationships with healthcare staff; lifestyle management advice that takes into account local and cultural factors; and the involvement of Aboriginal community members and families in support roles. Recommendations to improve diabetes management in the remote communities have been made collaboratively with community input. This study provides a framework for culturally relevant recommendations to assist patients with diabetes, for collaborative research, and for communication among patients, Aboriginal Health Workers, community members, researchers and other clinicians. Interventions based on recommendations from this study will be the focus of further collaborative research.
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Scrine, Clair, Brad Farrant, Carol Michie, Carrington Shepherd, and Michael Wright. "Raising strong, solid Koolunga: values and beliefs about early child development among Perth’s Aboriginal community." Children Australia 45, no. 1 (March 2020): 40–47. http://dx.doi.org/10.1017/cha.2020.7.
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AbstractThere is a paucity of published information about conceptions of Aboriginal child rearing and development among urban dwelling Nyoongar/Aboriginal people in Australia. We detail the unique findings from an Aboriginal early child development research project with a specific focus on the Nyoongar/Aboriginal community of Perth, Western Australia. This research significantly expands the understanding of a shared system of beliefs and values among Nyoongar people that differ in important ways from those of the broader Australian (Western) society. Consistent with the findings of research with other Aboriginal groups in Australia, and internationally, our work challenges assumptions underpinning a range of early childhood development policies and highlights the implications of cultural biases and misunderstandings among non-Aboriginal professionals in child and family services, education and other settings.
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Ivers, Rebecca, Julieann Coombes, Catherine Sherrington, Tamara Mackean, Anne Tiedemann, Anne-Marie Hill, Lisa Keay, et al. "Healthy ageing among older Aboriginal people: the Ironbark study protocol for a cluster randomised controlled trial." Injury Prevention 26, no. 6 (October 7, 2020): 581–87. http://dx.doi.org/10.1136/injuryprev-2020-043915.
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IntroductionOlder Aboriginal people have a strong leadership role in their community including passing on knowledge and teachings around culture and connections to Country. Falls significantly affect older people and are a growing concern for older Aboriginal people and their families. Regular participation in balance and strength exercise has been shown to be efficacious in reducing falls. A pilot study developed in partnership with Aboriginal communities, the Ironbark: Standing Strong and Tall programme, demonstrated high community acceptability and feasibility, and gains in balance and strength in Aboriginal participants. This cluster randomised controlled trial will assess the effectiveness of the programme in reducing the rate of falls in older Aboriginal people.MethodsWe will examine the effectiveness and cost-effectiveness of the Ironbark group-based fall prevention programme compared with a group-based social programme, with Aboriginal people aged 45 years and older in three Australian states. The primary outcome is fall rates over 12 months, measured using weekly self-reported data. Secondary outcomes measured at baseline and after 12 months include quality of life, psychological distress, activities of daily living, physical activity, functional mobility and central obesity. Differences between study groups in the primary and secondary outcomes at 12 months will be estimated.ConclusionThis is the first trial to investigate the effectiveness and cost-effectiveness of a fall prevention programme for Aboriginal peoples aged ≥45 years. The study has strong cultural and community governance, including Aboriginal investigators and staff, and is guided by a steering committee that includes representatives of Aboriginal community-controlled services.Trial registration numberACTRN12619000349145.
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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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Bovill, Michelle, Catherine Chamberlain, Yael Bar-Zeev, Maree Gruppetta, and Gillian S. Gould. "Ngu-ng-gi-la-nha (to exchange) knowledge. How is Aboriginal and Torres Strait Islander people's empowerment being upheld and reported in smoking cessation interventions during pregnancy: a systematic review." Australian Journal of Primary Health 25, no. 5 (2019): 395. http://dx.doi.org/10.1071/py18186.
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Smoking during pregnancy is a national priority to improve Aboriginal health. Empowerment approaches underpin the priorities set by the government to improve Aboriginal health and wellbeing; however, empowerment is seldom evaluated within interventions for Aboriginal people. Literature was searched to April 2018 and data was extracted using an assessment tool with domains of individual and community empowerment in smoking cessation during pregnancy studies with Aboriginal women. Three interventions were found in published and grey literature. Elements of individual empowerment were embedded in all interventions. Interventions considered barriers for Aboriginal women to quit smoking and areas for capacity building. Interventions used health education resources. There was limited reporting of community empowerment domains. Aboriginal ethics and capacity building was the only criterium addressed by all studies. Interventions are incorporating individual empowerment, but seldom report community empowerment. The development of reporting guidelines or extensions of current guidelines would be beneficial to set a consistently high standard reporting across Aboriginal health interventions, similar to the work conducted to develop the extension of Preferred Reporting Items for Systematic Reviews and Meta-Analyses-Equity (PRISMA-E) for health equity in systematic review reporting. Reporting empowerment domains would reflect the government priority of empowerment to improve Aboriginal health, as well as enhancing knowledge translation into practice.
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Kennedy, Michelle, Ratika Kumar, Nicole M. Ryan, Jessica Bennett, Gina La Hera Fuentes, and Gillian Sandra Gould. "Codeveloping a multibehavioural mobile phone app to enhance social and emotional well-being and reduce health risks among Aboriginal and Torres Strait Islander women during preconception and pregnancy: a three-phased mixed-methods study." BMJ Open 11, no. 11 (November 2021): e052545. http://dx.doi.org/10.1136/bmjopen-2021-052545.
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ObjectiveDescribe the development and pretest of a prototype multibehavioural change app MAMA-EMPOWER.DesignMixed-methods study reporting three phases: (1) contextual enquiry included stakeholder engagement and qualitative interviews with Aboriginal women, (2) value specification included user-workshop with an Aboriginal researcher, community members and experts, (3) codesign with Aboriginal researchers and community members, followed by a pretest of the app with Aboriginal women, and feedback from qualitative interviews and the user-Mobile Application Rating Scale (U-MARS) survey tool.SettingsAboriginal women and communities in urban and regional New South Wales, Australia.ParticipantsPhase 1: interviews, 8 Aboriginal women. Phase 2: workshop, 6 Aboriginal women. Phase 3: app trial, 16 Aboriginal women. U-MARS, 5 Aboriginal women.ResultsPhase 1 interviews revealed three themes: current app use, desired app characteristics and implementation. Phase 2 workshop provided guidance for the user experience. Phase 3 app trial assessed all content areas. The highest ratings were for information (mean score of 3.80 out of 5, SD=0.77) and aesthetics (mean score of 3.87 with SD of 0.74), while functionality, engagement and subjective quality had lower scores. Qualitative interviews revealed the acceptability of the app, however, functionality was problematic.ConclusionsDeveloping a mobile phone app, particularly in an Aboriginal community setting, requires extensive consultation, negotiation and design work. Using a strong theoretical foundation of behavioural change technique’s coupled with the consultative approach has added rigour to this process. Using phone apps to implement behavioural interventions in Aboriginal community settings remains a new area for investigation. In the next iteration of the app, we aim to find better ways to personalise the content to women’s needs, then ensure full functionality before conducting a larger trial. We predict the process of development will be of interest to other health researchers and practitioners.