Benelong's haven: An anthropological study of an Australian Aboriginal rehabilitation centre.

This study examines the processes associated with indigenous recovery from alcohol and drug misuse within the context of an Aboriginal rehabilitation centre on the mid-north coast of New South Wales (NSW), Australia. Benelong's Haven is an Aboriginal owned and controlled non-government organisation that was established in 1974 by Dr. Val Carroll (Bryant), O.A.M. Many of the residents, who originate from NSW and other states in Australia, are referred to the centre through the justice system as an alternative to a gaol sentence. The treatment programme is based on Alcoholics Anonymous and psychotherapeutic meetings involving residents reconstructing shared stories about their past experiences with alcohol and drugs. Importantly, substance use is depicted as undertaken in groups, therefore recovery must come from within the group. This is combined with an emphasis on Aboriginal spirituality, where culture becomes a form of symbolic healing that is employed by residents to assert their independence from white Australian society and develop a renewed sober status. Group solidarity and compliance with the rules is emphasised over resistance to staff, despite oscillating periods of discipline and nurturance. One of the essential problems of the treatment process is whilst many residents perceive they have experienced transformation in the programme, upon returning to their home communities some find it difficult to maintain their new status, where substance use continues amongst friends and relatives and where their position as Aboriginal Australians is stigmatised in the larger Australian society. However, those that return to substance use are not viewed as having failed by staff, nor that treatment has been unsuccessful. Rather, they are encouraged to return to the treatment programme and engage in a life long process of recovery. In examining the efficacy of alcohol and drug treatment programmes, studies must account for indigenous understandings of recovery, which are embedded in the larger racial, political and socio-economic history of Aboriginal and white Australian relations

Alcohol management plans and related alcohol reforms

Abstract Indigenous Justice Clearinghouse Research Brief 16 provides an analysis of Alcohol Management Plans (AMPs); a relatively new instrument joining the extensive range of regulations relating to alcohol supply and consumption. AMPs vary in design and implementation across Australia, and include strategies designed to reduce harms resulting from alcohol misuse. The authors chart the background and development of these instruments in Australia, as well as providing a comparison to international alcohol supply and control reforms. The authors find that evaluations in the public domain are limited. These evaluations appear to indicate that where AMPs are locally driven and owned, there are stronger and more sustainable outcomes. There is a good evidence base for the individual components that make up an AMP. Success has been achieved through alcohol restrictions, and both harm and demand reduction strategies have an evidence base as targeted interventions. The authors conclude that as more AMPs are implemented across Australia, there is a greater need for further research to better understand the process of implementation and how communities can work together with governments to design, implement and evaluate AMPs

Digital storytelling, image-making and self-representation: Building digital literacy as an ethical response for supporting Aboriginal young peoples’ digital identities

From the early 19th century, Aboriginal culture in southeast Australia was severely disrupted by colonisation, the affects of which continue to reverberate within that community today. Visual material from the colonial period was often used as a means for classifying and labelling Aboriginal people in the southeast, resulting in many images being used to justify the idea of the so-called inevitable decline of Aboriginal people and to reinforce racist stereotypes. In this paper we discuss a digital storytelling workshop with Aboriginal young people from southeast Australia, which sought to develop digital literacy as an ethical imperative that would allow Aboriginal youth to construct visual content that not only challenged the traditional concept of digital storytelling as a linear, first-person, autobiographical narrative, but focused on developing Aboriginal young peoples’ capacity to control digital self-representations, which supported their explorations of their identity and culture. This was considered in terms of an ethical response to the use of visual methods in research with Aboriginal young people, as some images that are produced and consumed in the digital realm may provoke inappropriate and racist responses, a reality among Aboriginal communities, and one potentially aggravated by the rapid transmission of digital images via social network sites

Moving beyond the restrictions : the evaluation of the Alice Springs alcohol management plan

There have been a number of evaluations of alcohol management in the Alice Springs region. Interestingly, an evaluation in 1975 emphasised the need for government and other agencies to view the issues holistically and to address them accordingly. The outcomes of this evaluation point to a similar situation with comparable recommendations. The situation in Alice Springs is unique in some respects but has parallel characteristics to other towns and communities in Australia. Alice Springs is an important regional supply, service-orientated, and tourism town. Its people have diverse backgrounds and appear as durable as the environment they live in. Associated with this is a hard drinking culture that permeates the community with a range of issues regardless of one’s cultural background. The research group found a community that in many ways is ruptured and fragmented when it comes to the ways and means of how such challenges can be confronted. This situation is exemplified by the perception that alcohol problems are confined to a minority of drinkers that seemingly pervades the dialogue surrounding drinking and its effects in the town. Nevertheless, a positive outcome of such discourse is the fact that people do care about their community and are very keen to live in a town where there are more responsible attitudes toward drinking. There is some way to go; the first thing that everyone needs to accept is that it is a community problem. Non-Indigenous and Indigenous individuals, groups and organisations all have a responsibility therefore in addressing the challenges and working toward better solutions. Government have an important role of course, however the acceptance by the community that it is a community problem is paramount. Some of the community and government initiatives are having a positive effect on drinking in the town. However, some of the initiatives, such as certain restrictions, can and should not be considered, on their own, as long-term solutions. Other processes need to be implemented, oversighted and managed in an effective manner. An important component of such processes is data that is well managed, available, and appropriate for those agencies involved

Double perspective in the Colonial present

This paper will explain the concept of double perspective and the impact that this cultural understanding may have on the health of the Indigenous peoples of Scandinavia. In inter-cultural communication, one set of meanings may be discernible to the outsider while a whole extra set of restricted or underlying meanings are only accessible for those people who have the cultural knowledge to discern them. These diferent sets of meanings embody a double perspective. It is not dual perspectives on the same reality but rather seeing two separate but overlapping realities. We will discuss the layers of meaning which are involved in the interactions between public healthcare institutions, clinicians and staf, and Indigenous people including the Sámi. These interactions are infuenced by the impact of colonization and the ongoing epistemicide of Indigenous thought. By realising the improved resilience that a double perspective brings to Indigenous peoples, an awareness of the inclusion and exclusion of Indigenous persons, cultures and histories should become established in public institutions and in everyday life. A double perspective carries Sámi resilience, and should be understood as a key to support individual health, and also the collective wellbeing of a people living on their traditional yet colonized land.publishedVersio

Double perspective narrating time, life and health

The goal of this article is to explain the concept of double perspective and the impact this may be having on the health of Indigenous people. In inter-cultural communication, there are sets of meanings that are discernible to anyone, and an extra set of underlying meanings that are only accessible for people who have the cultural knowledge to discern them. These different sets of meanings embody a double perspective. We will discuss the double perspective involved in the interactions between public healthcare institutions, the clinicians and staff of these institutions, and Indigenous people. By realising the potential for improved resilience that a double perspective brings to Indigenous people, an awareness of the inclusion and exclusion of Indigenous persons, cultures and histories should become established in healthcare institutions and health research. A double perspective carries resilience, and as such it should be understood as a key to support individual health and the collective well-being of Indigenous people.acceptedVersio