Gender,Culture and Intervention: Exploring Differences between Aboriginal and Non‐Aboriginal Children’s Responses to an Early Intervention Programme

Evaluation of a group parenting programme in the Northern Territory of Australia showed significant differences in benefits for Aboriginal and non‐Aboriginal boys and girls. The analysis considers whether boys and girls from different cultural backgrounds present with different problems; whether parental expectations for boys and girls differ and whether the intervention activates different responses in different settings. Conclusions suggest that there is a need to closely examine the ‘cultural logic’ of interventions, the appropriateness of their assumptions about child development and hypothesised mechanisms of change in different settings.     

Child Maltreatment in Remote Aboriginal Communities and the Northern Territory Emergency Response: A Complex Issue

Abstract

Forty years after the 1967 Referendum and 10 years after the Bringing Them Home inquiry published its report into the Stolen Generations, in June 2007 the Howard Federal Government launched an Emergency Response intervention in the Northern Territory, having recognised the urgent need to reduce the incidence of child maltreatment in remote Aboriginal communities. This intervention was developed in response to the Northern Territory Government report on child sexual abuse in Indigenous children that described the urgency of the situation. In the present review of the literature, the complexity of the issue of child maltreatment, in particular child sexual abuse, in Indigenous Australia is explored. The Northern Territory Emergency Response1 ¹The current Rudd Federal Government has adopted most of the policies involved in the Northern Territory Emergency Response and has called for a comprehensive and independent review to be completed by 30 September 2008. is examined in the light of research evidence, detailed in numerous government reports, that reducing child maltreatment in Aboriginal communities necessitates both Aboriginal self-determination and extensive consultation between Indigenous and non-Indigenous people working in the field. The extent to which the Emergency Response is evidence based and the complexity of making a report about child maltreatment, in particular child sexual abuse, in a remote Aboriginal communities are explored. Implications for policy and practice are also discussed.     

The Changing Landscape of Indigenous Gambling in Northern Australia: Current Knowledge and Future Directions

Little is formally known about the gambling practices, both regulated (e.g. poker machines) and unregulated (e.g. card games), of indigenous people in northern Australia, nor of the range of social consequences of these practices. To begin addressing this shortfall, a scoping study of indigenous gambling in the Northern Territory (NT) was conducted. This paper reports the key findings of this study and integrates them with information on indigenous gambling from the Northern Territory Prevalence Survey 2005 and from the National Aboriginal and Torres Strait Islander Social Survey 2002. The emergent picture of indigenous gambling in the NT is one of widespread incorporation of gambling, both regulated and unregulated, into contemporary indigenous social practices with considerable negative consequence. However, the strength of this conclusion is tempered by the paucity of available data, by the limitations of existing gambling research methodologies and by the scoping purpose of the exercise.     

Aboriginal Practitioners Speak Out: Contextualising Child Protection Interventions

Abstract

One month before the June 2007 Federal Government Emergency Intervention in the Northern Territory some 55 West Australian Aboriginal child protection workers attended a 3-day summit in Fremantle. Their purpose as front-line practitioners from across the State was to identify how more nurturing and healing communities could be developed and supported in a climate of despair. This paper reports on how the summit was designed and on some of the ideas and concerns that emerged within this dialogical space of cooperative inquiry. The project was a partnership between Aboriginal and non-Aboriginal representatives of university, government, and community-service bodies. Aboriginal practitioners identified the complexity of what was happening in their experience and where changes were needed. Integral to this participation and coproduction of knowledge by Aboriginal child protection workers was the provision of a safe space for the articulation of reflected experience. Implications for policy, practice, and curriculum of both process and outcome dimensions to considering Aboriginal views on this contentious issue are discussed.     

Policing, collective action and social movement theory: the case of the Northern Ireland civil rights campaign

In this paper we examine the relationship between social movements and the police through an analysis of the Civil Rights Movement (CRM) which emerged in the late 1960s in Northern Ireland. Following della Porta (1995) and Melucci (1996) we argue that the way in which episodes of collective action are policed can affect profoundly both levels of mobilization and the orientation of social movements. We also submit that the symbolic and representational dimensions of policing can be a significant trigger in the stimulation of identification processes and collective action. The paper concludes by questioning some of the assumptions contained within social movement theory, and their applicability to divided societies such as Northern Ireland.     

Context,Diversity and Engagement: Early Intervention with Australian Aboriginal Families in Urban and Remote Contexts

This article describes challenges met implementing an early intervention programme for Aboriginal parents and their children in the NT (Northern Territory) of Australia in the context of efforts to remediate Aboriginal disadvantage. The intervention is an adaptation of an 8‐ to 10‐week, manualised parenting programme designed for four‐ to six‐year‐old children with behavioural difficulties. It was implemented for both Aboriginal and non‐Aboriginal children in urban Darwin and for Aboriginal children in three communities of the Tiwi Islands, near Darwin. Measured outcomes of the programme were positive overall with different outcomes by gender and Indigenous status. There were marked differences in retention of families from different socio‐cultural backgrounds in the programme, with a significant loss of participants from referral through commencement to six‐month follow‐up. This drop‐out was most marked for urban Aboriginal participants, despite highly flexible strategies of engagement and cultural adaptation of the approach pursued in each setting. The research provides lessons for the contextualisation of preventive interventions in diverse community settings and shows that systematic attention to cultural ‘fit’ of the intervention logic and cultural competence in engagement of disadvantaged families with multiple problems are fundamental to sustainability.     

NARRATIVE ANALYSIS AND THE NEW HISTORICAL SOCIOLOGY

While many scholars assert the importance of the narrative mode in historical inquiry, none have demonstrated how it is used specifically to analyze historical events and social action in processual, action-oriented ways. In this essay, we examine recent research on capital-state relations and urban development to demonstrate how political sociologists and urban sociologists are using narrative mode to examine the interconnectedness of human agency and social structure and the temporality of historical events in processual ways. We find that this newest research is utilizing narrative to generate new meanings of causality and to redefine the role of theory and explanation. We conclude by considering the implications of these developments for the future of sociology.     

Telling and Re‐telling Stories: The Use of Narrative and Drawing in a Group Intervention with Parents and Children in a Remote Aboriginal Community

The Let's Start Parent‐Child Program is a manualised parent‐child program which aims to improve educational, social and emotional outcomes for Aboriginal parents and their four‐ to seven‐year‐old children. It has been implemented in the Northern Territory, Australia on the Tiwi Islands and in Darwin since 2005. This paper outlines the adaptation of the program to include narrative approaches, the sharing of stories and the use of expressive arts as a way to build understanding between program leaders and participating families. An example from a recent program is used to illustrate how the sharing of stories and expressive use of art engages and binds group participants together. It supports parents to tell their own stories, to speak about their lived experience, to reconsider aspects of their own and their children's experiences and to achieve an increased awareness of their personal resources and a sense of self‐empowerment. The program is designed and delivered with sensitivity to individual parents, children and families, where cultural and interpersonal differences and different developmental and family situations can be taken into account.     

Racial Discrimination, Post Traumatic Stress, and Gambling Problems among Urban Aboriginal Adults in Canada

Little is known about risk factors for problem gambling (PG) within the rapidly growing urban Aboriginal population in North America. Racial discrimination may be an important risk factor for PG given documented associations between racism and other forms of addictive behaviour. This study examined associations between racial discrimination and problem gambling among urban Aboriginal adults, and the extent to which this link was mediated by post traumatic stress. Data were collected via in-person surveys with a community-based sample of Aboriginal adults living in a mid-sized city in western Canada (N = 381) in 2010. Results indicate more than 80 % of respondents experienced discrimination due to Aboriginal race in the past year, with the majority reporting high levels of racism in that time period. Past year racial discrimination was a risk factor for 12-month problem gambling, gambling to escape, and post traumatic stress disorder (PTSD) symptoms in bootstrapped regression models adjusted for confounders and other forms of social trauma. Elevated PTSD symptoms among those experiencing high levels of racism partially explained the association between racism and the use of gambling to escape in statistical models. These findings are the first to suggest racial discrimination may be an important social determinant of problem gambling for Aboriginal peoples. Gambling may be a coping response that some Aboriginal adults use to escape the negative emotions associated with racist experiences. Results support the development of policies to reduce racism directed at Aboriginal peoples in urban areas, and enhanced services to help Aboriginal peoples cope with racist events.     

“Was there Firing in Sandy Row that Night?”: Some Features of the Organisation of Disputes about Recorded Facts

Members of organisations and public alike routinely treat the mention of some event in a record as unambiguous evidence for "the fact of" that event's occurrence, and thereby as an untroublesome basis for making inferences, deciding future courses of action, etc. However, there are occasions on which the factual character of a record is challenged and the subject of dispute. In this paper we examine such a dispute, which occurs between a cross-examining counsel and a police witness during a Tribunal of Inquiry into events in Northern Ireland. In the analysis we explicate some of the moral inferential work (the allocation of blame, the construction of justifications, etc.) that can be bound up with such disputes, and we attempt to locate the procedures available to the interactants both for "authorising" the "fact" that some event occurred, and for challenging or defeating claims about such facts (in particular with procedures that have to do with the conventional basis for knowledge about certain events in the world).     

In credit we trust: Building social capital by Grameen Bank in Bangladesh

In this paper we examine how a third-party – Grameen Bank in Bangladesh – created social capital that has been a boon to the explosive growth of Microfinance in Bangladesh and elsewhere. Using Putnam's definition, we show how Grameen Bank created social capital by forming horizontal and vertical networks, establishing new norms and fostering a new level of social trust to solve the collective action problems of poor people's access to capital. The fact that a Microfinance Institution (MFI) can create social capital has strong policy implications. Since social capital is a public good – non-excludable and non-rivalrous – the market will underprovide such good. This paper shows that Microfinance corrects another type of market failure—under provision of a public good, in addition to correcting the failure of the credit market. The social capital building aspects of an MFI need to be taken into account in the whole debate about the need for subsidy.     

A Tale of Two Programmes: Developing Communities of Learning with Practice Partners in Social Work and Humanitarian Studies at Charles Darwin University,Northern Territory,Australia

Online engagement is difficult when teaching complex clinical reasoning skills which are central to developing professionalism in the health and welfare workforce. This paper explores how our team has engaged students in online discussion by introducing research projects brought by our practice partners to the mix of activities completed by students. At Charles Darwin University in the Northern Territory, Australia, the social work and humanitarian studies degree-level programmes are delivered in blended mode involving a combination of face-to-face and online learning. Within these modes of delivery students are presented with questions and activities drawn from our practice partners to bring ‘real world relevance’ to learning. Drawing from examples provided by the practice settings in which the students wish to work after they graduate, we have found that this relationship between the academy and practice agency effectively bridges the gap between the worlds of theory and practice for our students. In a community of learning model, students elect to work on local practice partners' projects throughout the semester. This mix of academia working in partnership with frontline social and humanitarian workers brings immediacy to the learning. Opportunities for ‘deep learning’ are facilitated by this partnership approach. The implications for using communities of learning models for engaging students from two professions in online activities are discussed.     

My Parents Are Getting Older

Abstract

The present article explores the question of what Northern Territory (NT) social workers want from the Australian Association of Social Workers (AASW). In a dynamic social work landscape, this question is a critical one for our professional association. Using both quantitative and qualitative methodologies, data were obtained from 49 social workers with the primary aim of understanding their views about the AASW and what they wanted from their professional association. The findings indicate that, in general, social workers agreed with the AASW's stated objectives. Participant concerns centred on the urgent need for professional registration, access to quality Continuing Professional Education (CPE), the pursuit of social justice activities, and for the AASW to better articulate its overall role and purpose. Problematically, social workers expect the AASW to fulfil many roles and further research is required to provide a clearer, national picture.     

Contract, Charity, and Honorable Entitlement: Social Citizenship and the 1967 Abortion Act in Northern Ireland after the Good Friday Agreement

This article investigates the extent to which women’spolitical, civil, and social citizenship rights in the post–Good Friday Agreement (1998)period in Northern Ireland can be expanded. It argues that theGood Friday Agreement, as a framework document, offers someopportunity for the expansion of women’s political andcivil citizenship rights. Legislative attempts to extend the1967 Abortion Act (United Kingdom) to Northern Ireland and recentefforts to have the existing law governing abortion in NorthernIreland clarified through the judiciary are examined to demonstratethe continued denial of women’s social citizenship rights.Various routes to address Northern Irish women’s accessto abortion services are assessed, and it is argued that extendingthe 1967 Abortion Act to Northern Ireland, a long-standing demandof pro-choice women’s groups, will insufficiently facilitatewomen’s access to social citizenship rights. Consistentwith recent directions in social policy scholarship, this articleargues that a recognition of agency as an outcome of individualand collective social action is necessary to access abortionand women’s social citizenship rights in the post–GoodFriday Agreement period in Northern Ireland.     

Now and again: Eventful experience as a resource in senior activism

ABSTRACT

Shared memories shape relations among social movement participants and their organizations. However, scholars often ignore how experience operates as a means of solidifying attachment in group contexts. In contrast, I argue that activism depends on how participants publicly recall events. In this, I integrate a social memory perspective with the examination of activist movements. Through narrative, participants build engagement by presenting the self-in-history as a model for collective action. I refer to this as eventful experience, utilizing memorable moments as a resource for generating commitment. Movements depend upon members communicating the critical moments of their lives, embedding personal timelines in group culture. The linkage of personal experience and public events is a strategy by which individuals motivate collective action. Drawing on a thirty-month ethnography of a progressive senior citizen activist group in Chicago, I examine how members use an awareness of temporality to build a culture of action. Each movement group uses the past experiences of participants to build their culture – what Jasper refers to as taste in tactics, incorporating past successes, present plans, and imagined futures into a call for direct action.     

The temporal gaze: the challenge for social theory in the context of GM food

The temporal gaze in socio-environmental theory can take many forms. Time may be added to existing approaches without disturbing the status quo of theory and methodology. Alternatively, focus may be on the time–space of socio-environmental existence or typologies constructed of the complexity of socio-environmental time. Finally, phenomena, processes and events may be conceptualized as timescapes. Through the focus on genetic modification of foods, the paper demonstrates the pertinence of this timescape perspective for social theory and socio-environmental analyses. A thorough-going temporal gaze is important because a) such reconceptualization forms an integral part of rethinking the social sciences' relationship to nature and environmental matters; b) the implications at the level of theory tend to be glossed over and ignored; and c) it is central to changing practice at the level of public and personal action. The paper thus uses a timescape perspective to set out substantive and conceptual issues that present some of social theory's challenges for the new millennium.     

‘Aboriginal mass culture’: a critical history

In Australia, some Aboriginal art objects are celebrated as fine art of great cultural, aesthetic and economic value, while the vast majority are judged to be stylistically derivative and intrinsically compromised by overtly mercenary market forces. This article introduces the concept ‘Aboriginal mass culture’ as a means for understanding the significance of the often maligned forms of the Aboriginal art and culture industry in Australia and to address the problem of why it continues to be difficult to demarcate the space of Aboriginal fine art. While a canonical and connoisseurial art history approach must disavow the vast majority of ‘Aboriginal art’, this article embraces a sociological perspective and turns an analytical eye upon the Aboriginal art and culture industry in its entirety, treating it as a phenomenon of visual culture that mediates Indigenous/non-indigenous relations within national public culture. It offers a critical history of ‘Aboriginal mass culture’ from the market for ‘Aboriginalia’ in the post-Second World War era through to the unruly Aboriginal art market of the present day. In so doing, it illuminates some of the drivers of these cultural forms across commercial, governmental and civil society domains. Its analysis reveals the way in which ‘Aboriginal mass culture’ manifests the unique social and economic circumstances that underpin Aboriginal art practices and the ways in which Aboriginal art is entangled with a redemptive political and civic project in Australia that has sought to affirm a resilient Indigenous presence and stimulate new visions of nationhood, heritage and intercultural fellowship.     

Too close to home? The relationships between residential distance to venue and gambling outcomes

Although gambling accessibility is generally viewed as a multidimensional construct, few studies have successfully untangled the specific role of spatial accessibility in determining gambling outcomes relative to other forms (i.e. temporal, social and psychological). In this paper, we explore the association between gambling outcomes and the distance travelled from a person's home to their most-frequented gambling venue. To this end, we conducted a geocoded mail survey of 7044 households in the Northern Territory of Australia. We employed a geographic information system to calculate the network distance from each household to all visited electronic gaming machine (EGM) venues (n = 64). Multivariate regression modelling revealed that, when adjusted for individual and neighbourhood-level characteristics, frequency of venue visitation and gambling participation were inversely related to residential distance from venue. There was no additional distance effect for problem gambling. Spatial accessibility of EGMs is an important determinant of gambling risk and should be explicitly considered by regulators.     

After the March: Using Instagram to Perform and Sustain the Women's March

The January 2017 Women's March was an example of the paradigmatic March on Washington, part of the repertoire of collective action used by social movements in the United States for decades. Similar marches were held on its first and second anniversary, in January 2018 and January 2019, respectively. One did not need to travel to the nation's capital to participate in these marches, however; activists also organized hundreds of “sister marches” across the United States and internationally. Yet, a sole focus on these one‐day, physical events misses a great deal of activity. In this article, we examine social media activity related to the Women's March on the platform Instagram that was posted well after the 2017 march was over but before the 2018 march was fully planned. We do so to gain purchase on how individuals and organizations use social media to maintain movements between large events. We analyze a systematic sample of Instagram posts from two sources: (1) individual Instagram users’ public posts with the hashtag #womensmarch and (2) posts from the official Instagram account of the Women's March. Conceptualizing these posts as political performances, we use our findings to draw implications for the study of contemporary protest.     

Teaching cultural humility for social workers serving LGBTQI Aboriginal communities in Australia

ABSTRACT

It is well documented that colonization and subsequent repressive policies have wrought devastating changes in the lives of Aboriginal people in Australia. Social workers are an essential group for improving social justice and self-determination for Australian Aboriginal people. The Australian Association of Social Workers (AASW) acknowledges that Aboriginal people make a unique contribution to the life of the nation and mandates that social work educational programs provide culturally responsive content that acknowledges the value and contributions of Aboriginal people. Social work educators need to embed this content without reinforcing stereotypes or being tokenistic. This is a challenge when teaching about intersecting identities, such as lesbian, gay, bisexual, transgender, queer/questioning, and intersex (LGBTQI) Aboriginal people. We outline the terms used in this space and propose that cultural humility is an acceptable framework to consider. We introduce key conceptual terms used in LGBTQI Aboriginal communities. Finally, we provide recommendations for engaging with LGBTQI Aboriginal peoples.