A big hole with the wind blowing through it: Aboriginal women's experiences of trauma and problem gambling

Although studies have shown a link between social trauma and problem gambling (PG), there is little research involving Aboriginal women in this area, despite Aboriginal women being potentially at higher risk for both social trauma and problem gambling. This article describes the results of a qualitative phenomenology study asking seven Aboriginal women living in Western Canada to describe their experiences of social trauma and gambling problems. Results suggest four main themes, describing: (1) the Aboriginal women's experiences of social trauma (‘the three tigers’); (2) their use of gambling to cope with these experiences (‘a big hole with the wind blowing through it’); (3) their experience of problem gambling (‘I'm somebody today’); and (4) their process of healing from social trauma and gambling problems (‘a letter to John’). Participants described what they felt was a clear link between social trauma and problems with gambling, and how gambling helped to change their mood and block out the past. The results raise the possibility that Aboriginal women with gambling problems may need support to heal from social trauma – including racism and colonization – and that upstream initiatives to reduce the incidence of social traumas may be an important response to problem gambling among Aboriginal women.     

Teaching research in practice courses

Students of social work and related professions are often resistant to study research. Efforts to resolve this problem have focused on making research courses more experiential and developing a 'user friendly' curricula. This article presents an experimental strategy used in one American school of social work to teach research-related content within the context of a practice course. Students' and teachers' evaluations indicate that this may be useful to enable students to acquire tools with which to use and conduct research.     

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.     

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.     

Developing Culturally Responsive Supervision Through Yarn Up Time and the CASE Supervision Model

ABSTRACT

This article explores a culturally focused supervision training program supporting Aboriginal and non-Aboriginal supervisors to provide cross-cultural supervision for Aboriginal staff within mainstream and Aboriginal community and human service organisations. The key features of the training program, Yarn Up Time and the CASE supervision model are a culturally respectful approach to cross-cultural professional supervision practice with the purpose of contributing to the development of culturally responsive supervision with Aboriginal staff and their clients. The article concludes with feedback from participants who attended the training and supports the future advancement of cross-cultural supervision practice and models in Australia.

IMPLICATIONS

• There continues to be a need for more culturally responsive supervision for Aboriginal staff and for non-Aboriginal social work practice with Aboriginal people.

• Yarn Up Time and the CASE model is a culturally appropriate approach for supervising Aboriginal staff and non-Aboriginal social workers’ supervision of social workers’ practice with Aboriginal communities.

• Social work supervisors need to be able to use an effective cultural supervision model to support Aboriginal staff in Yarn Up Time.

     

Agency and structure in the life-world of Aboriginal children in Central Australia

This paper offers ethnographic observations on the place of “agency” in the lives of Aboriginal children in Central Australia. The focus is on children's play and adult-child interaction in the remote community of Ernabella, the oldest settlement in the Anangu Pitjantjatjara Yankunytjatjara (APY) Lands, northern South Australia. The circumstance of Aboriginal children in remote areas is introduced as a contrasting picture: on the one hand, the life of Aboriginal families is shaped by their marginalised socio-economic position and dependency on the state, which has become especially evident in the recently intensified efforts by the government to “mainstream” Aboriginal communities deemed in “social chaos” in order to regulate and thereby improve children's lives; on the other there is the social fact that children enjoy a comparatively high level of autonomy within the Aboriginal domain. The much-observed “freedom” from parental discipline, however, does not simply mean that children assert their will without regard for certain social rules. Rather, it is suggested that it is precisely the relatively low level of direct instruction and reprimand by adults that fosters children's ability to pattern their behaviour in relation to one another and to structure their social world and understandings according to the meanings that they co-create. Agency of this kind often occurs through imaginative play and spontaneously. This paper does not address policy issues directly. However, it is relevant as a background paper on Aboriginal children's lives that contributes to the understanding and recognition of existing social capacities outside institutional settings.     

Professional Placement and Professional Recognition of Social Education Graduates in Spain: A 10‐year Balance

The aim of this article is to reflect on the level of professional recognition of social educators and social care workers in Spain. Our findings are based on data and conclusions obtained from recent studies of professional placement among social educators. One of those studies contains research carried out with graduates in social education from the University of Girona (Spain). We present the most important data on the employability of social education graduates and provide information on the professional standing of social educators in Spain.     

Building Relationships with Aboriginal People: A Cultural Mapping Toolbox

Abstract

This article describes a cultural mapping tool developed specifically for working with Aboriginal people experiencing mental health problems. The tool has broad scope, drawing from ecological and systems approaches. It will assist social workers to understand cultural and family obligations and build relationships with Aboriginal service users. Students learning about cultural diversity have expressed concern about asking culturally-sensitive questions. Australian human service workers typically state they feel inadequate in addressing Aboriginal culture in their practice approaches. The three components of the cultural mapping toolbox, (a) the social and emotional wellbeing cluster map, (b) the community and cultural diversity map, and (c) the migration map, provide social workers with a way of supporting a culturally connected lifestyle in contemporary society.     

Troubling Times for British Social Work Education?

Although the creation of a new framework for qualifying education in social work combined with the introduction of a new framework for post qualifying education appears to have clarified and protected the future of social work in Britain, there remain a number of problems which these developments have not resolved. Indeed, as I will argue, their implementation has created a set of new questions that could derail the best intentions for the development of British social work. The purpose of this paper is to identify the scope of these problems, which potentially affect the provision both of qualifying and post qualifying education. It is suggested that while these issues may particularly impact upon social work education in England, it is probable that they will also present a problem for other countries in the United Kingdom.     

Creating a Culturally Safe Space When Teaching Aboriginal Content in Social Work: A Scoping Review

Teaching Aboriginal content in social work education presents risks of retraumatisation for students. There are international calls for a trauma-informed teaching model that creates cultural safety in the classroom. This study aimed to develop a trauma-informed model for social work education by reviewing the literature on cultural safety for Aboriginal peoples. This model incorporates key aspects of ensuring Aboriginal cultural safety: de-colonise social work education; collaborative partnerships; build relationships; critical reflection; develop cultural courage; and yarning and story-telling. It provides a valuable framework for creating a more equitable teaching and learning environment that also ensures the essential academic content is covered.

IMPLICATIONS

• Trauma underlies the historical, contemporary and cultural narratives of Aboriginal peoples. Students engaging in Aboriginal content that is traumatic can mean connecting with trauma that has occurred in their own lives.

• Trauma-informed teaching and learning will ensure that educators create culturally safe spaces that enable students to engage well with content.

• The adoption of the framework proposed in this paper may lead to the creation of a culturally safe space for teaching and learning in social work education.

     

‘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.     

Connecting and Strengthening Young Aboriginal Men: A Family Wellbeing Pilot Study

A significant proportion of young people in Australia are currently not being engaged in school and other social systems. This article presents the results of a mixed-methods study of a pilot Family Wellbeing intervention designed to enhance the social and emotional wellbeing (SEWB) of young Aboriginal men and improve engagement in education, employment, and other social participation. A questionnaire incorporating the Kessler Psychological Distress Scale and respondent self-assessment SEWB questions was administered to program participants pre and post intervention (N = 30) and qualitative data were collected from program organisers (N = 6). The results suggest that the Family Wellbeing intervention has the capacity to make a marked contribution to the SEWB of young Aboriginal men; participants experienced strong improvement in capacity to manage relationships, engagement in education and employment, and mental and physical health. The factors that enabled the program to be adapted to the target group and setting are documented.     

Hearing the stories of Australian Aboriginal and Torres Strait Islander social workers: challenging and educating the system

Hearing the stories of Australian Aboriginal and Torres Strait Islander social workers highlights the powerful influence that cultural identity has on their practice. Their identity is continuously negotiated alongside a professional social work identity that is dominated by Western discourse. The tensions that these social workers experience in their practice is revealed in the findings of a qualitative research project conducted by an Indigenous and a non-Indigenous practitioner and researcher. The researchers spoke to Aboriginal and Torres Strait Islander social workers engaged in diverse areas of practice across Australia. Their stories reveal a complex range of cultural and professional challenges. These include the difficulties encountered when working with their own kinship networks and the need to constantly negotiate personal and professional boundaries. The paper concludes with some thoughts about how the practice of Indigenous social workers can provide valuable lessons for Australian social work.     

Meanings of Aboriginal gambling across New South Wales,Australia

A social perspective of gambling explains gambling as a consequence of the social, structural and cultural environment in which gamblers live. In the Australian Indigenous context the social perspective is important, given the significance of community and family ties. This paper aims to explore meanings of Aboriginal gambling across New South Wales (NSW), Australia. Taking an interpretivist stance, semi-structured interviews were conducted with 13 knowledgeable Indigenous Australians, key elected and nominated state representatives. Meanings of Aboriginal gambling included the collective activity of gambling within social networks in the hope of a win. More problematic meanings of gambling were always gambling to win, chasing losses and continual financial distress which appeared to reduce social network bonds. Contrasting problem gambling with recreational gambling revealed that some Indigenous gamblers use their existing cultural and kin relationships on which many of their social networks are based to gamble together in a controlled recreational manner.     

Creating Cultural Safety as an Aboriginal Teacher in a Class of Non-Aboriginal University Students

ABSTRACT

Creating a culturally safe learning environment is critical for Aboriginal teachers in universities. This paper explores my experience as a new lecturer convening an Aboriginal and Torres Strait Islander social work course at an Australian university. As an Aboriginal woman teaching to a large class of non-Aboriginal students, establishing cultural safety became a priority early on. Through reflecting on my journey from feeling vulnerable at the beginning of the course, to developing a safe and collaborative learning and teaching experience, this paper presents the rare perspective of an Aboriginal academic in the teaching space, and offers practical ways to develop cultural safety in university classrooms.

IMPLICATIONS

• Aboriginal social work teaching academics need to feel culturally safe in the classroom setting to sustain them in their role.

• Engaging non-Aboriginal students to feel safe through collaborative learning enhances the learning and teaching experience for everyone and contributes to cultural safety for Aboriginal academics.

• Aboriginal academics teaching Aboriginal-specific content risk being traumatised through intensive and consistent exposure to traumatic content that may be personal to them.

• Universities need to provide practical support to new teaching academics to best equip and prepare them for the role.

     

Interrogating and interpreting the mediation of an emerging Australian Aboriginal social movement between 1923 and 1940

The founding of the Australian Aboriginal Progressive Association (AAPA) in 1923 heralded the rise of an organized, motivated Australian Aboriginal rights movement that has continued to fight for improvements to Aboriginal people’s lives. This paper investigates the media framing of this emerging movement through an analysis of print media (mainstream and alternative) coverage relating to the AAPA (1923–1930) and the Aborigines Progressive Association (1937–1940). Key questions consider how media framed each organization, their leaders and activity, who was allowed to speak, and what led to the emergence of the movement in the first place. In addition, this discussion includes an examination of how social movement and journalistic theory connect. It is argued that changes in Australia’s political environment, heightened levels of oppression of Australia’s Aboriginal peoples and the availability of charismatic Aboriginal leadership provided ideal conditions for the successful emergence of the Aboriginal rights movement in Australia.     

Negotiating belonging in Australia through storytelling and encounter

From 2010 to 2012 a diverse group of young people participated in an oral history theatre project, Chronicles, which aimed to support them to claim a personally meaningful Australian identity. Oral history theatre was used to facilitate a process whereby the young people were able to reconnect with their personal family histories, encounter Aboriginal young people and stories, and together interview Aboriginal Elders. Through this process, they could develop new understandings of their own social identities, and meanings of and possibilities for belonging. ‘Centring diverse lives, decentring whiteness’ and ‘a different starting point: Aboriginal ways of knowing’, were the two key outcomes that we report on. Bringing people from diverse cultural and social backgrounds together to share stories of history, culture and identity, offers a unique vantage point from which to rupture dominant narratives about belonging/non-belonging and show up whiteness, and together forge a new Australian identity reflective of everyday multiculturalism.     

Education and training for direct care workers

Approximately 80% of social care workers have no formal qualifications or training and efforts to encourage the take up of training for qualifications have only had limited success. This paper reports on the training needs and attitudes towards training of residential workers and home care workers who took part in a major study of statutory social services employees by the National Institute for Social Work (NISW). The paper describes a diverse workforce with a high level of interest in training to improve skills and the quality of the service, although not all workers were interested in obtaining qualifications. Factors associated with taking part in training are examined including gender, age, occupation, personal circumstances, information and access to training, and learning needs and preferred ways of learning. Government initiatives to improve levels of training and qualification, including a new regulatory framework for social care workers, make this an opportune time for employers in the statutory and independent sectors to encourage workers to develop their skills by creating a positive learning culture. The paper concludes that to do this training strategies will have to address the diverse training needs of the workers.     

Child sexual abuse and Aboriginal communities in Australia: a case study of non-inclusive government intervention

In this article, a particular event which occurred in the Northern Territory in Australia in 2007 is used to examine and constructively critique a government strategy that prioritised an invasive and non-participatory form of intervention. The justification for this course of action was the protection of Aboriginal children from sexual abuse. In order to examine both the action taken and the ongoing implications, a case study approach is adopted and despite the recent apology to the ‘stolen generation’, it is argued that links between current events and those of the past can still be made. These include Aboriginal communities continuing to be viewed in a negative, homogenising and pathologising manner and the recurrence of the pervading belief that complex and entrenched structural problems, endemic oppression and poverty can be solved by simple and straightforward solutions. It is contended that events in Australia's Northern Territory have implications for social workers internationally and that these can be seen to challenge the value base of social work and the integrity of the profession.     

Student,Practitioner, or Both? Separation and Integration of Identities in Professional Social Care Education

This paper presents and discusses some of the findings from a qualitative study of identities in work-related learners. The theoretical framework of structural symbolic interactionism is outlined and the two identities of interest, that of student and practitioner, discussed. The aim of professional education is viewed as enabling the practitioner to better deal with ambiguity and change through critical examination of work practices and location of these within theoretical frameworks. It is argued that for knowledge and behaviour to transfer to the work setting, the student and worker identities need to be integrated rather than kept separate. Factors identified as influencing the integration and separation of the social identities of student and social care practitioner are discussed.