I Am a First Nation Social Worker

After many years of European settlement in Australia, many Aboriginal people had been removed from their families and placed into schools with white Australians. This was due to the ‘protection policy’ laws that encouraged the removal of Indigenous children. Because fewer indigenous children were able to learn about their own culture, there was a slow decline in the culture of the indigenous people. As a result of this, there were continued tensions between the free settlers and Indigenous people as they had no roles in the government and couldn’t vote. This made them feel as if they were excluded from greater society and had long term negative impacts upon their sense of belonging to the new

For the last 200 years Indigenous people have been victims of discrimination, prejudice and disadvantage. Poor education, poor living conditions and general poverty are still overwhelming issues for a large percentage of our people and we remain ‘as a group, the most poverty stricken sector of the working class’ in Australia (Cuthoys 1983).

Sherwood & Edwards (2006) cite that the worldview of health is in direct conflict with the Indigenous worldview and the way health and wellbeing are considered by Aboriginal people. Aboriginal health, care and wellbeing is not just the physical well-being of the individual but includes the social, emotional and cultural wellbeing of the individual and community (Sherwood & Edwards, 2006). Rather than focusing on isolating the specific cause of illness, health initiatives for Aboriginal communities look beyond the traditional biomedical model and adopt a model that incorporates the broader social determinants of health, which focus on Aboriginal societal structures and psychosocial factors (Dudgeon, 2014). Hence Aboriginal people view health differently, their concerns for health issues are diverse requiring a holistic and informed response.

The poor health position of Indigenous Australians is a contemporary reflection of their historical treatment as Australia’s traditional owners. This treatment has led to Indigenous Australians experiencing social disadvantages, significantly low socio-economic status, dispossession, poverty and powerlessness as a direct result of the institutionalised racism inherent in contemporary Australian society.

Further, low income, unemployment, racism, lack of education further deteriorate their quality-of-life and well-being (Carson, Dunbar, Chenhall, & Bailie, 2007). Therefore “closing the gap” on indigenous disadvantage is crucial for archive equality in life expectancy, health status, education and employment between indigenous and non-indigenous Australians (Black & Richards, 2009).

There are still many social adversities that statistically Aboriginals are more prone to than whites such as domestic violence and substance abuse. The government aims to help out the Aboriginal community with even more benefits than the white Australian receives such as free medical care and legal services, help with housing requirements and many payment options to help those in need. Despite all this being Aboriginals on average have a lower level of employment to non-indigenous Australians and have a lower level of education. This is slightly similar to South Africa following apartheid although to less of an extent, poverty levels being higher and land still being owned by whites. It is very much similar to that of USA where their black community on average is more so in poverty than their white counterpart, although they are given the same rights and opportunities theoretically the social barriers still

Aboriginal peoples of Canada have suffered exponentially throughout the entirety of history and proceed to do so in modern society. Much of the continued suffrage of aboriginal peoples is as a result of the Sixties Scoop and the Residential School System, as well as the lack of resources available to them. This has wreaked extensive havoc on the mental health of Aboriginal peoples, and has left excessive amounts of stigma and racism attached to Aboriginal Peoples, explicitly seen in the cases of missing and murdered Indigenous women.

Throughout Australian history, Aboriginal people have been displaced and mistreated through the course of time, through the separation from their from kinship groups, land and the stolen generation. This has resulted in the connection to their dreaming lost, misconnection and loss of their sacred sites and traditional food from their land. As a consequence of the stolen generation, many aboriginal children were deprived of their parents, families, spirituality, language from their land and their cultural identity. All of these aspects contribute to the continuing effect of dispossession on Aboriginal spiritualities.

Michael Hart begins his book by juxtaposing his position as an Aboriginal person with his experience as a social worker. Traditional social work focuses on Euro-centric ideals, not only in determining which behaviors are adaptive and maladaptive, but also in what approach therapists should take to encourage behavior change in people. Unfortunately, this approach can be, not only isolating for many Aboriginal people, but actually harmful for them. By labeling adaptive behaviors as somehow wrong or maladaptive, traditional social work approaches stigmatize Aboriginal people. This runs counter to the core value in social work, which is service, to the individual and the community.

It is clear that Aboriginal people are in critical need of the proper services to cater to their trans-generational trauma. Understanding the Aboriginal’s culture, spirituality, and values will provide the social work counsellor the tools needed in being culturally competent. This paper will examine the historical background of the Aboriginal people, the conflicts social workers face with cultural differences, as well as methods to overcome these challenges

The predominately Anglo-Saxon values present in the welfare system have resulted in a lack of understanding of Indigenous disadvantage as well as cultural values and traditions (Chenoweth & McAuliffe 2008). Chenoweth and McAuliffe (2008, p. 28) state that Indigenous populations have handed down by word of mouth, rather than writing down, their own ways of addressing these notions of “helping”, and this has resulted in a lack of understanding or an reluctance by human services organisations to attempt to understand them.

Throughout my life, certain identities have remained consist. And these identities have come to shape my perspectives and my needs and wants within American culture. Typically, my social

“The land is my mother. Like a human mother, the land gives us protection, enjoyment and provides our needs – economic, social and religious. We have a human relationship with the land: Mother, daughter, son. When the land is taken from us or destroyed, we feel hurt because we belong to the land and we are part of it.” This quote was written by Djinyini Gondarra, an Aboriginal that is working to towards enhancing the health and well-being of his fellow aboriginal people. Over the years, aboriginal people have been mistreated and have experienced a large magnitude of discriminations that range from health to social inequalities, which have led to many health-related issues that have made it very difficult for Aboriginal people to break the stigma and prejudice they continue to experience.

For over 200 years Aborigines have endured a long history of suffering due to the unpropitious effects of internationalism and western colonization; in Europeans attempt for cultural assimilation and taking their land to which has caused catastrophic consequences within individuals and the community as a whole by

I’m native American someone who is indigenous to north America. I came to this identity at young age because both my parent practice our traditional ways and culture beliefs. My identity to me is very important because it plays profound impact for shaping me. It native cultural we do a lot of ceremony’s and I took part in at young age. To Native people our traditions is very sacred thing to us and I’ve always felt that way. I remember witnessing a ceremony around 7 or 8, we went south Dakota to attend sun dance. It ceremony where you don’t eat or drink for four days and you offer of your flesh by tying rope to a tree and you piece little wood stakes on each side of your chest and you lean back until the stakes are rip out of your chest. After that you do your back by dragging 7 buffalo skulls across the ground until they rip out of skin. Seeing never bother to me but it was very powerful thing to see and I think that when I started to get into my heritage. After that I learn how to dance, sing traditional songs and learn from elder on how to make native flutes. They’re was powerful experience I had in 8th grade that to me made taught me prejudice can happen from any color person and I think that when society taught me who I am. I was harassed by Latino kid in class and I did something to piss him off and his response was “go back to your home land” I was furious to hear this so I punch him in face. After 8th grade I left Sonoma county and went to boarding school for only