NACCHO Aboriginal Health News: The Long Cry of Indigenous People’s to be heard – a defining moment in Australia

The Long Cry of Indigenous People’s to be heard!

Australia and the World Annual Lecture.

Pat Turner, AM CEO NACCHO and Lead Convenor of the Coalition of Peaks National Press Club Speech:        The Long Cry of Indigenous People’s to be heard -a defining moment in Australia.

I would like to start by acknowledging the country and traditional owners of the land we are meeting on today.

We are meeting on Ngunnawal country.

I pay my respects to the Elders past and present; and thank them for their continuing openness to have us live, work and meet on their land.

The Indigenous practice of acknowledging your place, and the place you are on, is something that has existed for thousands of generations. It is a way of being heard.

Acknowledgment of Country is about respecting and hearing the unwritten history of place. It is an assertion of our unceded sovereignty.

I would also like to thank Professors Sally Wheeler; Brian Schmidt; Paul Pickering and Mark Kenny of the Australian National University for inviting me to give this year’s ‘Australia and the World,’ annual lecture.

I also thank the National Press Club for supporting this important national conversation.

Our shared cry to be heard

Indigenous peoples across the globe share similar histories.

We share deep attachments to our land, our cultures, our languages, our kin, and families.

These attributes have developed over millennia to harmonise with the natural environment, manage and sustain natural resources, and to facilitate meaningful and healthy lives.

They reflect core values that have served us, and the wider world, remarkably well.

Indigenous peoples also share histories of colonisation, violent dispossession, overt and disguised racism, trauma, extraordinary levels of incarceration, and genocidal policies including child removal, assimilation, and cultural and linguistic destruction.

These histories were — and are — real and alive, both in the way we see the world and in the political and social structures that have been imposed upon us.

In last year’s Boyer Lectures, Rachel Perkins quoted the poet Oodgeroo Noonuccal: ‘Let no-one say the past is dead. The past is all around us’.

And Rachel cited her father, my uncle, Charles Perkins, who would say: ‘We cannot live in the past; the past lives in us’.

In other words, we cannot forget the past. We all must work to make sense of it, to come to terms with it.

We must work to overcome the inter-generational consequences that are all too real for so many Indigenous peoples.

In his 1968 Boyer Lectures, anthropologist, Bill Stanner, identified the propensity of non-Indigenous Australians to not see, to forget, and to actively disremember the consequences of colonisation.

He termed this ‘the Great Australian Silence’. What he didn’t say, but it was inferred, is that this structural silence necessarily means also shutting out Indigenous voices.

Four years later, Stanner quoted Dr Herbert Moran, surgeon, medical innovator, and first captain of the Wallabies, who wrote in 1939:

We are still afraid of our own past. The Aborigines we do not like to talk about. We took their land, but then we gave them in exchange the Bible and tuberculosis, with for special bonus alcohol and syphilis. Was it not a fair deal? Anyhow, nobody ever heard them complain about it.

Portrait of Patricia Turner, an Aboriginal health advocate who is CEO of NACCHO, in her office in Canberra. Picture by Sean Davey for The Australian

Nobody ever heard them complain about it!

Of course, we know now that there has been a long history of Aboriginal and Torres Strait Islander complaint, protestation, resistance, resolve and repudiation.

Two hundred and fifty years ago, Lieutenant James Cook ordered his sailors to open fire on two remonstrating Gweagal men as he came ashore.

From that day to the present day, courageous Indigenous men and women have sought to be heard regarding the ownership and meaning of this land and the rights of its First Peoples.

Pemulwuy, Yagan, Multeggerah, Truganini, William Cooper, Bill Ferguson, Eddie Mabo, Charles Perkins, Jack Davis, Lowitja O’Donoghue, and others confronted and broke through Stanner’s Great Australian Silence.

However, for the most part, our lived experience has been that we have not been heard.

Hearing us involves more than merely being allowed to speak.

It involves more than merely listening.

It requires respectful engagement, two-way communication, and ultimately action.

It requires the non-Indigenous majority — most importantly governments — to act on what they have been told, and to explain their actions in response.

It is the essential ingredient in shared decision-making of policies, of programs, and crucially it is the essential ingredient for our self-determination.

Download the full speech here: PAT TURNER – AUSTRALIA AND THE WORLD ANNUAL LECTURE – 30.09.20

NACCHO Aboriginal Health Research Alerts : Download @AIHW Report Indigenous primary health care results : Our ACCHO’s play a critical role in helping to improve the health of our mob

 ” Comprehensive and culturally appropriate primary health care services play a key role in improving the health and wellbeing of Indigenous Australians through prevention, early intervention, health education, and the timely identification and management of physical and psychological issues. “

Download the 77 Page AIHW Report HERE


Primary health care organisations play a critical role in helping to improve the health of Indigenous Australians.

In 2018–19:

To this end, the Australian Government provides funding through the IAHP to organisations delivering Indigenous-specific primary health care services (referred to hereafter as organisations).

These organisations, designed to be accessible to Aboriginal and Torres Strait Islander clients, are administered and run by:

  • Aboriginal community-controlled health organisations (ACCHOs)
  • state/territory/local health services
  • non-government organisations (NGOs), such as women’s health services (a small proportion of services).

They vary in size, location, governance structure, length of time in operation, workforce composition, sources of funding, the services they offer, the ways in which they operate (for example, stand-alone or part of a consortium), and the needs of their clients.

What they all share in common is a holistic approach to meeting the needs of their Indigenous clients, which often involves addressing a complex mix of health conditions.

Each organisation provides contextual information about their organisation to the OSR once each financial year (covering the period July–June). The OSR includes all activities of the funded organisations, regardless of the percentage of those activities funded by IAHP.

This chapter presents a profile of organisations delivering Indigenous-specific primary health care services, including staffing levels, client numbers, client contacts, episodes of care and services provided. It excludes data from organisations that received funding only for maternal and child health services.

Trends over time are presented where possible, noting that the organisations providing data can vary over time which may limit comparability for some purposes (see Technical notes and Glossary for more information). Also, in 2018–19, the OSR collection underwent significant change and was scaled back to include only ‘core’ items. Plans are underway to reintroduce key items in a staged approach over the next few years.

The following boxes show key results for organisations providing Indigenous-specific primary health care in 2018–19.

Clicking HERE will go to more information on the selected topic.

NACCHO Aboriginal Health News Alert  : How you can watch and support new documentary @InMyBloodItRuns in Australian cinemas Feb 20. Follow ten-year-old Dujuan as he discovers the resilience and resistance of many generations

” Werte. That means “hello” in my first language, Arrernte.

My name is Dujuan, I am 12 years old. I am from Arrernte and Garrwa Country. I came here to speak with you because our government is not listening. Adults never listen to kids – especially kids like me. But we have important things to say.

I grew up at Sandy Bore outstation and at Hidden Valley Town Camp in Alice Springs. Now I live in Borroloola.

Something special about me is that I am an Angangkere, which means I am a traditional healer. It is my job to look after my family with my healing powers.

I am the star in a new documentary, In My Blood It Runs. “

Dujuan Hoosan : From speech given to the Human Rights Council at the United Nations in Geneva on 11 September : See Part 1 below : 

Meet ten-year-old Dujuan, a child-healer, a good hunter and speaks three languages, as he discovers the resilience and resistance of many generations of his people and faces the history that runs straight into him.

Check out the In My Blood It Runs Website 

How you can share promote In My Blood it Runs  : See Part 3 below

From director Maya Newell (Gayby Baby), in collaboration with Arrernte and Garrwa families onscreen, you won’t want to miss this essential story about the strength and resilience of First Nations communities.

Where can you see the film national from February 20

” We begin to realize that Dujuan’s world does not exist in a vacuum, but is a microcosm of a much larger political and historical battle being waged in Australia. This event offers a stark insight into a potential future for Dujuan. How will his family and community rise above?

In My Blood It Runs looks beyond the ‘problem’ to see the people. Instead of seeing this Aboriginal boy as a ‘criminal’, we see a child who has experienced systematic abuse; instead of ‘bad parents’, we see a family who has been systematically stripped of all agency yet undeniably love their kids; instead of a ‘failure’ at school, we see a child whose talents have been completely overlooked.

And crucially, this child observes the inequality of the world he is presented with.”

Read full synopsis Part 2 below

Our children have to leave their identity at the school gate”

Felicity Hayes, Senior Traditional Owner of Mparntwe, Alice Springs and Executive Producer

Part 1 : Edited speech given to the Human Rights Council at the United Nations in Geneva on 11 September

It was filmed when I was 10 years old. It shows what it feels like to be an Aboriginal kid in Australia and how we are treated every day.

Many things happen to me in this film.

In school, they told me Captain Cook was a hero and discovered Australia. It made me confused. It’s not true because before cars, buildings and houses there were just Aboriginal people.

I want Australia to tell the truth that Aboriginal people were the first people who had the land.

My school report cards said that I was a failure.

Every mark was in the worst box.

I thought “is there something wrong with me?”.

I felt like a problem.

The film shows me working to learn Arrernte and about being an Angangkere.

I say, “If you go out bush each week you learn how to control your anger and control your life.”

I feel strong when I am learning my culture from my Elders and my land.

I think schools should be run by Aboriginal people.

Let our families choose what is best for us.

Let us speak our languages in school.

I think this would have helped me from getting in trouble.

The film shows Aboriginal kids tortured in juvenile detention. I know lots of kids that have been locked up. Police is cruel to kids like me. They treat us like they treat their enemies. I am cheeky, but no kid should be in jail.

I want adults to stop being cruel to 10-year-old kids in jail.

Welfare also needs to be changed. My great-grandmother was taken from her family in the stolen generation. My other great-grandmother was hidden away. That story runs through my blood pipes all the way up to my brain.

But I was lucky because of my family. They know I am smart. They love me.

They found a way to keep me safe. I am alright now, but lots of kids aren’t so lucky.

I think they should stop taking Aboriginal kids away from their parents – that’s wrong.

What I want is a normal life of just being me. I want to be allowed to be an Aboriginal person, living on my land with my family and having a good life.

My film is for all Aboriginal kids. It is about our dreams, our hopes and our rights.

I hope you think of me when you are telling the Australian government how to treat us better.

Thank you for listening to my story.

Baddiwa – that’s goodbye in my other language, Garrwa.

Dujuan Hoosan is 12 years old. This is an edited speech given to the Human Rights Council at the United Nationsin Geneva on 11 September

Part 2 Synopsis

Ten-year-old Dujuan is a child-healer, a good hunter and speaks three languages. As he shares his wisdom of history and the complex world around him we see his spark and intelligence. Yet Dujuan is ‘failing’ in school and facing increasing scrutiny from welfare and the police.

As he travels perilously close to incarceration, his family fight to give him a strong Arrernte education alongside his western education lest he becomes another statistic. We walk with him as he grapples with these pressures, shares his truths and somewhere in-between finds space to dream, imagine and hope for his future self.

Director Maya Newell’s first feature Gayby Baby (Hot Docs, Good Pitch Aus, London BFI), sparked a national debate in Australia when it was banned in schools. Told through the lens of four children in same-sex families during the fight for Marriage Equality, the film offered the voice of those being ignored. Made in collaboration with Dujuan and his family My Blood It Runs tackles another heated topic, First Nations education and juvenile justice and places the missing voice of children front and centre.

Filmed candidly and intimately, we experience this world on the fringes of Alice Springs through Dujuan’s eyes. Dujuan’s family light candles when the power card runs out, often rely on extended family to drop around food and live alongside the ingrained effects of colonization and dispossession.

Every day in the classroom, Dujuan’s strength as a child-healer and Arrernte language speaker goes unnoticed. While he likes school, his report card shows a stream of ‘E’s, which make him feel stupid. Education is universally understood as a ticket to success, but school becomes a site of displacement and Dujuan starts running away from the classroom.

In stark contrast to his school behaviour, on his ancestral homeland surrounded by is family, Dujuan is focused, engaged and learning.

We begin to see Country as a classroom and a place where the resilience can grow and revolution is alive.

But the pressures on Dujuan in Alice Springs are ever encroaching – educational failure, domestic violence, child removal and police. In May 2016, images of children being tortured at the Northern Territory’s Don Dale Youth Detention Centre are leaked and spike global uproar. In fact, 100% of children detained in the Northern Territory are Indigenous.

We begin to realize that Dujuan’s world does not exist in a vacuum, but is a microcosm of a much larger political and historical battle being waged in Australia. This event offers a stark insight into a potential future for Dujuan. How will his family and community rise above?

In My Blood It Runs looks beyond the ‘problem’ to see the people. Instead of seeing this Aboriginal boy as a ‘criminal’, we see a child who has experienced systematic abuse; instead of ‘bad parents’, we see a family who has been systematically stripped of all agency yet undeniably love their kids; instead of a ‘failure’ at school, we see a child whose talents have been completely overlooked. And crucially, this child observes the inequality of the world he is presented with.

In the end, when Dujuan cannot run nor fight alone, he faces the history that runs straight into him and realises that not only has he inherited the trauma and dispossession of his land, but also the strength, resilience and resistance of many generations of his people which holds the key to his future.

Part 3 How you can share promote In My Blood it Runs

Here are links to some assets below and sample copy that you can use – but please tweak as you see fit for your audience.


In My Blood It Runs hits Australian cinemas Feb 20!

Meet ten-year-old Dujuan, a child-healer, a good hunter and speaks three languages, as he discovers the resilience and resistance of many generations of his people and faces the history that runs straight into him. From director Maya Newell (Gayby Baby), in collaboration with Arrernte and Garrwa families onscreen, you won’t want to miss this essential story about the strength and resilience of First Nations communities.

In My Blood It Runs: a personal and moving film that should inspire us all.

Book your tickets now >>

Please don’t forget to follow/tag  on socials @inmyblooditruns

NACCHO Aboriginal Children’s Health #BacktoSchool : What our kids eat can affect not only their physical health but also their mood, mental health and learning

“When kids eat a healthy diet with a wide variety of fruit and vegetables in that diet, they actually perform better in the classroom.​     

They’re going to have better stamina with their work, and at the end of the day it means we’ll get better learning results which will impact on them in the long term.”

Marlborough Primary School principal

We know that fuelling children with the appropriate foods helps support their growth and development.

But there is a growing body of research showing that what children eat can affect not only their physical health but also their mood, mental health and learning.

The research suggests that eating a healthy and nutritious diet can improve mental health¹, enhance cognitive skills like concentration and memory²‚³ and improve academic performance⁴.

In fact, young people that have the unhealthiest diets are nearly 80% more likely to have depression than those with the healthiest diets

Continued Part 1 Below

Aboriginal and Torres Strait Islander people suffer increased risk of chronic disease such as type 2 diabetes and heart disease.

Eating healthy food and being physically active lowers your risk of getting kidney disease and type 2 diabetes, and of dying young from heart disease and some cancers.

Being a healthy weight can also makes it easier for you to keep up with your family and look after the kids, nieces, nephews and grandkids. “

Continued Part 2 Below

Part 1

Children should be eating plenty of nutritious, minimally processed foods from the five food groups:

  1. fruit
  2. vegetables and legumes/beans
  3. grains (cereal foods)
  4. lean meat and poultry, fish, eggs, tofu, nuts and seeds, and legumes/beans
  5. milk, yoghurt, cheese and/or their alternatives.

Consuming too many nutritionally-poor foods and drinks that are high in added fats, sugars and salt, such as lollies, chips and fried foods has been connected to emotional and behavioural problems in children and adolescents⁵.

In fact, young people that have the unhealthiest diets are nearly 80% more likely to have depression than those with the healthiest diets¹.

Children learn from their parents and carers. If you want your children to eat well, set a good example. If you help them form healthy eating habits early, they’re more likely to stick with them for life.

So here are some good habits to start them on the right path.

Eat with your kids, as a family, without the distraction of the television. Children benefit from routines, so try to eat meals at regular times.

Make sure your kids eat breakfast too – it’s a good source of energy and nutrients to help them start the day. Good choices are high-fibre, low-sugar cereals or wholegrain toast. It’s also a good idea to prepare healthy snacks in advance for them to eat in between meals.

Encourage children to drink water or milk rather than soft drinks, cordial, sports drinks or fruit juice drinks – don’t keep these in the fridge or pantry.

Children over the age of two years can be given reduced fat milk, but children under the age of two years should be given full cream milk.

Why are schools an important place to make changes?

Schools can play a key role in influencing healthy eating habits, as students can consume on average 37% of their energy intake for the day during school hours alone!6

A New South Wales survey found that up to 72% of primary school students purchase foods and drinks from the canteen at least once a week7. Also, in Victoria, while around three-quarters (77%) of children meet the guidelines for recommended daily serves of fruit, only one in 25 (4%) meet the guidelines for recommended daily serves of vegetables8; and discretionary foods account for nearly 40 per cent of energy intake for Victorian children9.

It’s never too late to encourage healthier eating habits – childhood and adolescence is a key time to build lifelong habits and learn how to enjoy healthy eating.

Get started today

You can start to improve students’ learning outcomes and mental wellbeing by promoting healthy eating throughout your school environment.

Some ideas to get you started:

This blog article was originally published on Healthy Eating Advisory Service . 

Part 2

Aboriginal and Torres Strait Islander people suffer increased risk of chronic disease such as type 2 diabetes and heart disease.

Eating healthy food and being physically active lowers your risk of getting kidney disease and type 2 diabetes, and of dying young from heart disease and some cancers.

Being a healthy weight can also makes it easier for you to keep up with your family and look after the kids, nieces, nephews and grandkids.

Aboriginal and Torres Strait Islander people may find it useful to chose store foods that are most like traditional animal and plant bush foods – that is, low in saturated fat, added sugar and salt – and use traditional bush foods whenever possible.

The Healthy Weight Guide provides information about maintaining and achieving a healthy weight.

It tells you how to work out if you’re a healthy weight. It lets you know up-to-date information about what foods to eat and what foods to avoid and what and how much physical activity to do. It gives you tips on setting goalsmonitoring what you dogetting support and managing the challenges.

There are also tips on how to eat well if you live in rural and remote areas.

The national Live Longer! Local Community Campaigns Grants Program supports Indigenous communities to help their people to work towards and maintain healthy weights and lifestyles. For more information, see Live Longer!.

Part 3 Parents may not always realise that their children are not a healthy weight.

If you think your child is underweight, the following information will not apply to your situation and you should seek advice from a health professional for an assessment.

If you think your child is overweight you should see your health professional for an assessment. However, if you’re not sure whether your child is overweight, see if you recognise some of the signs below. If you are still not sure, see your health professional for advice.

Overweight children may experience some or all of the following:

  • Having to wear clothes that are too big for their age
  • Having rolls or skin folds around the waist
  • Snoring when they sleep
  • Saying they get teased about their weight
  • Difficulty participating in some physically active games and activities
  • Avoiding taking part in games at school
  • Avoiding going out with other children

Signs that a child is at risk of becoming overweight, if they are not already, include:

  • Eating lots of foods high in saturated fats such as pies, pasties, sausage rolls, hot chips, potato crisps and other snacks, and cakes, biscuits and high-sugar muesli bars
  • Eating take away or fast food meals more than once a week
  • Eating lots of foods high in added sugar such as cakes, biscuits, muffins, ice-cream and deserts
  • Drinking sugar-sweetened soft drinks, sports drinks or cordials
  • Eating lots of snacks high in salt and fat such as hot chips, potato crisps and other similar snacks
  • Skipping meals, including breakfast, regularly
  • Watching TV and/or playing video games or on social networks for more than two hours each day
  • Not being physically active on a daily basis.

For more information:

References for Part 1

1 Jacka FN, et al. Associations between diet quality and depressed mood in adolescents: results from the Australian Healthy Neighbourhoods Study. Aust N Z J Psychiatry. 2010 May;44(5):435-42.
2 Gómez-Pinilla, F. (2008). Brain foods: The effects of nutrients on brain function. Nature Reviews Neuroscience, 9(7), 568-578. Retrieved from
3 Bellisle, F. (2004). Effects of diet on behaviour and cognition in children. British Journal of Nutrition, 92(2), S227–S232
4 Burrows, T., Goldman, S., Pursey, K., Lim, R. (2017) Is there an association between dietary intake and academic achievement: a systematic review. J Hum Nutr Diet. 30, 117– 140 doi: 10.1111/jhn.12407.
5 Jacka FN, Kremer PJ, Berk M, de Silva-Sanigorski AM, Moodie M, Leslie ER, et al. (2011) A Prospective Study of Diet Quality and Mental Health in Adolescents. PLoS ONE 6(9): e24805.
6 Bell AC, Swinburn BA. What are the key food groups to target for preventing obesity and improving nutrition in schools? Eur J Clin Nutr2004;58:258–63
7 Hardy L, King L, Espinel P, et al. NSW Schools Physical Activity and Nutrition Survey (SPANS) 2010: Full Report (pg 97). Sydney: NSW Ministry of Health, 2011
8 Department of Education and Training 2019, Child Health and Wellbeing Survey – Summary Findings 2017, State Government of Victoria, Melbourne.
9 Department of Health and Human Services 2016, Victoria’s Health; the Chief Health Officer’s report 2014, State Government of Victoria, Melbourne.



Aboriginal Health Researchers Challenge : Just in time for #LowitjaConf19 “The Blackfulla test” 11 reasons that Indigenous health research grant/publication should be rejected. @drcbond @Lisa_J_Whop @IndigenousX

 ” Our present and persisting ill-health as First Nations peoples is not because of a lack of research, or a lack of white knowing and control over our lives, in fact, it is a product of it.

Transformative health outcomes for Aboriginal and Torres Strait Islander peoples will only come about through foregrounding Indigenous sovereignty, both politically and intellectually.  

If you are a non-Indigenous health researcher feeling triggered by this article, please don’t run to the nearest Indigenous person for validation.

 They are already giving you a lot of free labour (whether they are the admin officer, the research assistant or, by some miracle, the lead CI).

This article was written to free them up to do the work their people need them to do, not burden them with more of your feelings.”

Just in time for the Lowijta International Indigenous Health and Wellbeing Conference (18-20 June) Authors Chelsea Bond, Lisa Whop and Ali Drummond bring you this thought provoking Aboriginal research challenge

Originally published by IndigenousX see full press release below or Here

Download the full program

2019 Lowitja Program

Or access digital program

The digital program is available HERE. This version of the program will allow you to search all presentations including posters, their abstracts, and presenter bios.

This will be the up-to-the-minute version of the conference program. You will also be able to tailor the program to your preference.

Press Release

With increasing financial investment and commitment to Indigenous health via the National Health and Medical Research Council and Closing the Gap since 2002 and 2007 respectively, every man and their dog, or rather every white saviour and their intentions are all up in our grants, discovering the solutions to our problems (or the next problem to the problem).

What has resulted is a whole lot of noise published in the name of knowledge production, of which the benefit to Indigenous peoples and our health remains questionable, despite the emergence of Indigenous health researchers during this time.

This is most likely because so much of our intellectual and emotional labour is taken up reviewing and remedying highly problematic research grants and publications about us, that serve little purpose beyond the next academic promotion of the lead chief investigator (who typically isn’t Indigenous).

But never fear, we are here to help.

As Aboriginal and Torres Strait Islander health researchers, working across varying health research contexts, we’ve pretty much read it all and we have devised a foolproof test to tell you if what you’re reading is worth the paper it’s written on, or the research grant that funded it.

Also, it might come in handy the next time that special someone asks for your ‘cultural advice’ on their research grant or publication.

The extra bonus is, you can then use all that spare time writing your own research grant, of which you will lead. No more being the bridesmaid – this is your time to shine.

Below is the Blackfulla Test; 11 of the most common violations found in Indigenous health research grants or publications.

That paper or proposal you are reading fails if it:

  1. Includes “intentions”. Typically, intentions are referenced as “good” or “well” and something of which is exclusively possessed by non-Indigenous peoples. Non-Indigenous authors will often argue that “intentions” are worth mentioning so as not to alienate the (white) readership, but its inclusion, even in the supposed ‘objective’ research, make clear that this is a “settler move to innocence”rationalising making a career from the problem of Indigenous health, while never actually fixing it. Also, these are the same people who supervise Indigenous PhD students and tell them they can’t use Standpoint Theory (incl. Indigenous, or Indigenous Women’s) because it is biased and not scholarly. This manoeuvre sustains neo-Missionary narratives from which they build research careers and research centres.
  2. Makes no mention of “colonisationbecause that would be “too political” they say.   Please refer above for why this is problematic, and what enables it. The health sciences have always operated as an apparatus of colonial control in the regulation and surveillance of Black bodies and the production of racialized knowledges, both via biological and culturalist explanations. It cannot continue to claim to be an innocent observer when it has and continues to be complicit. Also, if colonisation is referenced as a past event, rather than an ongoing process, it doesn’t count.
  3. Makes no mention of “race or racism…because settlers and their feelings. But look if they can’t get what’s wrong with writing about racialized health inequalities while insisting that race isn’t real as a system of oppression or a category of analysis then they need to stop now and go do a systematic review of systematic reviews.
  4. Refers to “our indigenous” (sic). This is a kind of double whammy, the possessive pronoun is not a mark of inclusion, rather it works in the Distinguished Professor Aileen Moreton-Robinson “white possessive logics” kind of way. The lower case I is an all too frequent, but a deliberate grammatical error. Aboriginal and Torres Strait Islander people and Indigenous people are proppa nouns and as such should be capitalised.
  5. Refers to ATSI people *shudder*. For the people at the back, we are First Nations peoples, we are not an acronym.
  6. Prefaces some statistic with “alarming” or “appalling. Much like #1, this is a settler pearl clutching moment in which they can position themselves as the only possible saviour for the native folk. Worse still, it is also used in research grant applications providing the moral imperative for investing in said research, which has no specific Indigenous health application. Yes we didn’t think it possible, but some have taken “Black window dressing” to a whole new level.
  7. Refers to Indigenous peoples primarily in terms of “risk” and “vulnerabilityor worse describes Indigeneity as the risk factor. *Clears throat*. Send them back to #3 and tell them to slap themselves for not believing us when we said they need to deal with race.
  8. Includes the phrase “strength-based” without naming any specific strengths of Indigenous peoples, cultures or communities. Strengths based requires a reimagining of Indigeneity which renders Black excellence blatantly visible. This requires more than inverting proportions, in fact it requires reconfiguring the problematic assumptions of Indigeneity apparent in that seemingly objective research question sissy.
  9. Is concerned with monitoring or illuminating understandings of “poor” individual health behaviours of Blackfullas in such a way that is completely divorced from the social, political, historical, and economic context in which they occur. Describing or rather dismissing that context as ‘complex’ and then suggesting the solution is one of education, awareness raising, health literacy, or more research is gammon.
  10. Acknowledges the advisory role that Indigenous people have played, often as “cultural mentors” and typically at the end of the publication somewhere (some might name them, while others may refer to the committee or “the community” more broadly which operates to include anyone and no one in particular). Indigenous Health Research which insists that Blackfullas can only ever be the (cultural) advisor and never the author, need to be cancelled.
  11. Has no first author Indigenous publications on their reference list. How one can operate in a space in which Indigenous people have made such a profound contribution and not cite the intellectual labour that mob have made has a real kind of Terra Nullius vibe. See #2 and our point about colonisation being an ongoing process, even in health research. Also refer them to Rigney’s articulation of “intellectual nullius”.

Well did you pass the test ?

NACCHO Aboriginal Health and #Racism : Aboriginal Health promotion footage use by Sunrise Breakfast Show @sunriseon7 could be seen by some in the Yirrkala community as “damaged goods” says judge


“ The group alleges that by using the footage in conjunction with the discussion on child abuse, Sunrise implied they abused or neglected children.

They also claim Seven breached their confidence and privacy in using the footage, originally filmed for the promotion of Aboriginal health, for its unintended purpose; and that the network breached Australian consumer laws by acting unconscionably.

Yolngu woman Kathy Mununggurr and 14 others filed the lawsuit in February, claiming they had been defamed after blurred footage of them was broadcast in the background of the panel discussion.

Watch CEO Pat Turner , Olga Havnen CEO Danila Dilba and James Ward appear on #Sunrise to respond to Indigenous child protection issues #wehavethesolutions March 2018

Plus Read Extra Coverage HERE

Aboriginal children shown in footage that accompanied a breakfast television segment on child abuse in Indigenous communities could be seen by some in the community as “damaged goods”, a judge has said.

A group of Aboriginal people from a remote community in the Northern Territory is suing Channel Seven over the Sunrise “Hot Topics” panel discussion hosted by Samantha Armytage on March 13 last year.

Originally published HERE

The segment followed public commentary by then-Assistant Minister for Children David Gillespie on non-Indigenous families adopting at-risk Aboriginal children and featured commentator Prue MacSween, who said a “fabricated PC outlook” was preventing white Australians from adopting Aboriginal and Torres Strait Islander children.

“Don’t worry about the people that would cry and hand-wring and say this would be another Stolen Generation. Just like the first Stolen Generation where a lot of people were taken because it was for their wellbeing … we need to do it again, perhaps,” MacSween said during the discussion, which also featured Brisbane radio host Ben Davis.

The segment sparked an intense backlash, including protests outside the Sunrise studios at Sydney’s Martin Place and condemnation from the Australian Communications and Media Authority.

During a strike-out application brought by Seven on Wednesday, Seven’s barrister, Kieran Smark, SC, said there were issues with claiming those in the footage could be identified.

But Justice Steven Rares said Aboriginal communities in remote parts of Australia, particularly the Northern Territory, were “much more integrated than the suburbs of this country”.

“You’ve got a whole community up there, most of whom will be able to recognise each other, some of whom watch Sunrise,” Justice Rares said.

The group from the Yirrkala community allege the children in the footage were also defamed, but Mr Smark said a reasonable person would not shun and avoid a person they perceived to be a child victim of assault.

Mr Smark said ordinary people would react to victims of abuse with sympathy and it would be “counter-intuitive” to avoid them.

But Justice Rares said members of the community “might not be as sympathetic as you say”.

“The fact is imputations of abuse reflect on, as I understand it as a member of the community, whether you want to associate with people who are victims of abuse, because they are going to be disturbed by that abuse,” Justice Rares said.

“People are not going to associate with people they feel are damaged goods.”

Justice Rares said Aboriginal people had “by far” the highest rates of incarceration in Australia and many of those imprisoned came from traumatised backgrounds.

He dismissed Seven’s application to strike out the group’s pleadings.

Barrister Louise Goodchild, representing the group, said interpreters would need to be brought down for the trial and foreshadowed expert evidence in relation to cultural shame being heard.



NACCHO Aboriginal Health and #ClosingTheGap : Aboriginal owned health promotion company @SparkHealthAus denied right to use Aboriginal flag and use of word ‘gap’for #ClothingTheGap : @theprojecttv


“ The flag represents much more than just a business opportunity. 

It’s been an important symbol to Aboriginal people for a really long time, a symbol of resistance, of struggle of pride, and that’s why we’ve got such a strong attachment.

One ( of the two companies ) is an international worldwide company [pursuing us] for using the word ‘Gap’ and the other is for trying to share our culture.

The purpose of Spark Health is to improve Aboriginal peoples lives.”

Spark Health founder and Gunditjmara woman Laura Thompson spoke to the The Australian and the ABC describing the two-pronged attack after the Koori Mail broke the story 

Koori Mail reporter Darren Coyne worked really hard over the past few weeks to break an important story about copyright of the Aboriginal flag : See Page 3 June 5 Edition

Read Download HERE 

Six weeks, six deadly health dares, six workouts, one grouse piece of merch! Spark Health Australia are proud to work with the ACCHOHealth Services team at the Wathaurong Aboriginal Co-Op in Geelong to deliver ‘I Dare Ya’, a six week health and well-being program

An Aboriginal business is fighting for the right to feature the Indigenous flag in its “Clothing the Gap” fashion designs, while also fending off a copyright attack from a global retail giant.

Spark Health, which is an Aboriginal-owned health promotion business, has been told by US-based retailer GAP INC that it cannot use the word “Gap’’ in its fashion line, which plays on the phrase “Closing the Gap’’ that is used to describe the efforts to improve the lives of Aboriginal and Torres Strait Islander Australians.

SAN FRANCISCO, CA – FEBRUARY 20: Gap clothing is displayed at a Gap store on February 20, 2014 in San Francisco, California. Gap Inc.

To add to its woes, the Preston-based profit-for-purpose outfit has been sent a “cease and desist” letter by Queensland-based WAM Clothing over its use of the Aboriginal flag in its clothing designs.

The copyright of the Aboriginal flag is owned by its designer, Harold Thomas, a Luritja man, who has licensed its use in clothing exclusively to WAM.

Ms Thompson said she wrote to Mr Thomas requesting permission to use the Aboriginal flag in August last year.

She said she was happy to pay a fee in order to replicate the design.

An online petition started by Spark Health, criticising the exclusive licensing of the flag to a non-indigenous company, has gathered more than 20,000 + signatures so far.

Sign the petition or see Part 3 Below

“This is a question of control,” the petition reads.

“Should WAM Clothing, a non-indigenous business, hold the monopoly in a market to profit off Aboriginal peoples’ identity and love for ‘their’ flag?”

Spark Health director of operations, Sarah Sheridan, who is not indigenous, said WAM was exploiting Aboriginal Australia.

“Non-indigenous Australians must listen to, and support the voices of Aboriginal people and back their self-determination,” she said.

“Rather than exploiting them in the way that WAM clothing currently are.”

A WAM spokesperson said it was obligated to enforce the copyright.

“In addition to creating our own product lines bearing the Aboriginal flag, WAM Clothing works with manufacturers and sellers of clothing bearing the Aboriginal flag — including Aboriginal-owned organisations — providing them with options to continue manufacturing and selling their own clothing ranges bearing the flag, which ensures that Harold Thomas is paid a royalty,” the spokesperson said.

WAM provided a statement from Mr Thomas, in which he said, as the designer, it was up to him to decide who could use the Aboriginal flag.

“As it is my common law right and aboriginal heritage right … I can choose who I like to have a licence agreement to manufacture and sell goods which have the Aboriginal flag on it,” he said.

WAM Clothing was co-founded by Ben Wootzer, whose previous company Birubi Art was found to be in breach of Australian consumer law after selling over 18,000 Aboriginal such as boomerangs and didgeridoos were in fact made in Indonesia.

GAP Inc did not respond to The Australian’s request for comment.

Part 2

New licence owners of Aboriginal flag threaten football codes and clothing companies

Indigenous reporter Isabella Higgins

From the ABC News

The Aboriginal flag is unique among Australia’s national flags, because the copyright of the image is owned by an individual.

A Federal Court ruling in 1997 recognised the ownership claim by designer Harold Thomas.

The Luritja artist has licensing agreements with just three companies; one to reproduce flags, and the others to reproduce the image on objects and clothing.

WAM Clothing, a new Queensland-based business, secured the exclusive clothing licence late last year.

Since acquiring it, the company has threatened legal action against several organisations.

The ABC understands WAM Clothing issued notices to the NRL and AFL over their use of the flag on Indigenous-round jerseys.

A spokesman for the NRL said the organisation was aware of the notices, but would not comment further.

The ABC has contacted the AFL, but no official response has been received.

WAM Clothing said simply it was “in discussions with the NRL, AFL and other organisations regarding the use of the Aboriginal flag on clothing”.

The Aboriginal flag has been widely used on the country’s sporting fields, carried by Cathy Freeman in iconic moments at the 1994 Commonwealth Games and 2000 Sydney Olympics.

It only became a recognised national flag in 1995 under the Keating government, but had been widely used by the Aboriginal community since the 1970s.

The Torres Strait Islander flag was also recognised as a national flag at this time, but the copyright is collectively owned by the Torres Strait Regional Council.

The move to adopt both flags as symbols of state was somewhat controversial at the time, with the then opposition leader John Howard opposing the move.

PHOTO: Indigenous artist Harold Thomas is the designer of the Aboriginal flag. (ABC News: Nick Hose)

Former head of the Australian Copyright Council Fiona Phillips said there could be an argument for the Government or another agency buying back the copyright licence from Mr Thomas.

“The fact that the flag has been recognised since 1995 as an official Australian flag takes it out of the normal copyright context and gives it an extra public policy element,” she said.

She said it was an image of significance to a large part of the nation and it was important there was some control to avoid potential exploitation.

“It’s quite unusual for copyright to be held by an individual and controlled by an individual rather than a government or statutory authority who, maybe for policy reasons, has other interests in mind,” Ms Phillips said.

“There has to be a way that Mr Thomas can be remunerated fairly but where other people can also have access to the flag.”

Fight to stop flag ‘monopoly’

A Victorian-based health organisation, Spark Health, which produces merchandise with the flag on it, was issued with a cease and desist notice last week and given three business days to stop selling their stock.

The flag represents much more than just a business opportunity, the organisation’s owner, Laura Thompson said.

“It’s been an important symbol to Aboriginal people for a really long time, a symbol of resistance, of struggle of pride, and that’s why we’ve got such a strong attachment,” Ms Thompson said.

PHOTO: Laura Thompson was given three days to cease and desist selling her merchandise. (ABC News: Loretta Florance)

The organisation started an online petition, that has attracted about 13,000 signatures, calling on Mr Thomas to stop the exclusive licensing arrangements.

“We want flag rights for our people, we’ve fought enough, we’ve struggled, we don’t want to struggle to use our flag now,” Ms Thompson said.

“We don’t want anyone to have a monopoly over how we use the Aboriginal flag. The fact they’re a non-Indigenous company doesn’t sit well with me.

WAM Clothing said it would work with all organisations, and provide them with options to continue manufacturing their own clothing ranges bearing the flag.

“WAM Clothing has obligations under its Licence Agreement to enforce Harold Thomas’ Copyright, which includes issuing cease and desist notices,” a spokeswoman for the company said.

Mr Thomas said it was his “common law right” to choose who he enters licensing agreements with.

PHOTO: Spark Health produced a range of clothing featuring the Indigenous flag to help fund its community programs. (ABC News: Loretta Florance)

Wiradjuri artist Lani Balzan designed the NRL’s St George Illawarra Indigenous jersey for four years.

She said it was a disappointing development and will make her reconsider her designs for the football club and other institutions in the future.

“Schools, when they buy their uniforms through me, we put the Torres Strait and the Aboriginal flag on both shoulders, so I don’t know if we will be allowed to do that anymore,” she said.

“It’s not just the flag, it’s what represents them and our culture and who we are, to have some non-Indigenous company get copyright, it’s really upsetting.

“It’s disappointing because it’s coming down to money and the flag doesn’t represent money, it represents us as Aboriginal people, and our culture and who we are.”

Conduct of WAM director’s former business ‘unacceptable’

One of the directors of WAM Clothing, Benjamin Wooster, is the former owner of the now defunct Birubi Arts, a company taken to court over its production of fake Aboriginal art.

In October last year, the Federal Court found Birubi Arts was misleading customers to believe its products were genuine, when in fact they were produced and painted in Indonesia.

At the time, the Australian Competition and Consumer Commission said Birubi’s conduct was “unacceptable”.

Weeks later Birubi Arts ceased operating, and the next month the director and a new partner opened a new business, WAM Clothing.

Birubi Arts company sold more than 18,000 fake boomerangs, bullroarers, didgeridoos and message stones to retail outlets around Australia between July 2017 to November 2017.

The case is due before court again this week, for a penalty hearing, which some lawyers expect could see a hefty fine handed down that could run into the millions.

The company is now in the hands of liquidators, and the ABC understands it “doesn’t have any capacity” to pay further debts.

The director of WAM Clothing is also in charge of another company, Giftsmate, which has the exclusive licence with Mr Thomas to reproduce objects with the Aboriginal flag on it.

Mr Thomas reiterated his support for all the companies he worked with.

“It’s taken many years to find the appropriate Australian company that respects and honours the Aboriginal flag meaning and copyright and that is WAM Clothing,” Mr Thomas said.

“I have done this with Carroll & Richardson [flag licensee], Gifts Mate and the many approvals I’ve given to [other] Aboriginal and Non-Aboriginal organisations.”

Part 3 Join us in the fight for #FlagRights, for #PrideNotProfit.

We’ve always said that our products are conversation starters. We never thought as tiny little Aboriginal-led business that we’d come under scrutiny for celebrating the Aboriginal Flag or using the word ‘gap’ in our name as we try to self-determine our futures while we work towards adding years to peoples lives.

Show your support, sign the petition

Part 4


NACCHO Aboriginal Health #VoteACCHO 40 health advocates will be tweeting via #AusVotesHealth today 8 May to profile important health issues ahead of the Federal election.

NACCHO and Croakey followers are invited to join a Twitter festival on Wednesday 8 May, where more than 40 health advocates will be tweeting to profile important health issues ahead of the Federal election.

Follow the discussions on Twitter and contribute your views by using the hashtag #AusVotesHealth.

Please encourage your networks and organisations to follow the discussions and to retweet as much as possible.

Bookmark this Twitter list to follow the guest tweeters.

The #AusVotesHealth Twitter festival will be timely, setting the scene for the third leaders debate, to be held during prime time at the National Press Club in Canberra on Wednesday moderated by ABC journalist and National Press Club President Sabra Lane.

Download a press release about this event here.

Published from Croakey


#AusVotesHealth program

8-8.30am – Launch

Mrs Janine Mohamed, chair of Croakey Health Media and CEO of Lowitja Institute

8.30-9am – Introductions

#AusVotesHealth moderators

• Melissa Sweet, @croakeyblogOur house is on fire, where is the emergency response?
• Marie McInerney, @mariemcinerneyFantasyland – a place I want to be
• Jennifer Doggett, @JenniferDoggettHighlights and holes – what do we already know about the major parties’ policies and what else do we want from them over the next 2 weeks to inform our decision on May 18th?

9-9.15am – Aboriginal and Torres Strait Islander health matters

The Congress of Aboriginal and Torres Strait Islander Nurses and Midwives


9.15-9.45am – #VoteACCHO

Donnella Mills, acting chair of the National Aboriginal Community Controlled Health Organisation: 10 great reasons why you should #VoteACCHO for Aboriginal Health in Aboriginal Hands
@NACCHOChair ‏ 




9.45-10am – Worth two in the bush

Amy Coopes, editor at Croakey News

10-10.15am – #ClimateHealthEmergency

The Climate and Health Alliance

10.15-10.30am – Public health policy

Malcolm Baalman, Public Health Association of Australia

10.30-10.50am – Getting us active?

Professor William Bellew

10.50-11.15am – Fixing health inequalities makes everyone healthier

Cassandra Goldie, CEO of ACOSS

11-11.15am – Oral health, on the agenda

Dr Chris Bourke, National Oral Health Alliance

(Concurrent session)

11.15 – 11.30am – Mental health supports and NDIS: when two policies collide…

Dave Peters

Dave is an early career researcher with the Brotherhood of St Laurence and has been active in advocacy, research and service design within Neami National for a number of years as a service user of that organisation.  In recent times, Dave has become heavily involved as Co-Chair of the Equally Well Committee, which is working to address the physical health of people living with Mental Illness.  Dave is passionate about social justice and ensuring appropriate access to supports for people in need, with a particular interest in Mental Health and NDIS.

11.30-11.45  – Self-determination matters

The Centre of Best Practice in Aboriginal and Torres Strait Islander Suicide Prevention (CBPATSISP) 

11.45-12 noon – What do election promises mean for consumers’ health?

Leanne Wells, CEO of the Consumers Health Forum of Australia

11.45-12 noon – Training the public service

Sally Fitzpatrick

(Concurrent session)

12-12.30 – What about policies for the social determinants of health?

Lyn Morgain, SDOH Alliance, cohealth
@MsLynM@SDOHAlliance, @cohealth_au

12.15-12.30 – Healing for the future

Richard Weston

(Concurrent session)

12.30- 12.45 – For a healthy Australia, vote #1 health

Alison Verhoeven, CEO of the Australian Healthcare and Hospitals Association

12.45-1pm – Addressing poverty as a critical but under-recognised health issue

Lou Walsh

Lou is a PhD student at the Centre for Health Communication and Participation at LaTrobe University, examining how social media can be used as a tool to facilitate consumer involvement in health service design and quality improvement.

1-1.15pm – Walk with us

Victorian Aboriginal Community Controlled Health Organisation (VACCHO) – see election statement.

1.15-1.30pm – Active transport and other health policies

Dr Arnagretta Hunter, consultant physician and cardiologist, Doctors for the Environment Australia member
@cbr_heartdoc,  @DocsEnvAus

1.30-1.45 -What do election promises hold for Aboriginal and Torres Strait Islander people?

Summer May Finlay, Yorta Yorta woman, public health practitioner and researcher, and contributing editor at Croakey

1.45-2pm – Coal seam gas and the climate emergency

Dr John Van Der Kallen, rheumatologist, member Doctors for the Environment Australia
@johnvanderkall1, @DocsEnvAus

2-2.15pm – Looking outside the health sector for better health

Dr Belinda Townsend, Research Fellow, NHMRC Centre for Research Excellence in the Social Determinants of Health, ANU.

2.15-2.30pm – Research Matters

The Lowitja Institute

2.30-2.45pm – Justice health

Dr Megan Williams, Senior Lecturer and Head of the Girra Maa Indigenous Health Discipline at the Graduate School of Health, University of Technology

2.45-3pm – Where is the focus for rural and remote health?

National Rural Health Alliance

3-3.15 pm – What we’re asking for this federal election

El Gibbs, People with Disability Australia

3.15-3.30pm – Health for all, or high quality health care for some

Dr Tim Woodruff, Doctors Reform Society

3.30pm – 3.45pm – Cultural safety and health workforce

Australian Indigenous Doctors Association

3.45-4pm – Prioritise prevention to reduce chronic disease risk factors

Australian Chronic Disease Prevention Alliance

4pm – 4.15pm – Transport for health

Dr Graeme McLeay, member, Doctors for the Environment Australia


4.15-4.30pm – Back to Bilo

The Home to Bilo campaign and better health for asylum seekers and refugees

4.30-4.45pm – Show me the equity!

Australian Health Care Reform Alliance (Jennifer Doggett)

4.45-5pm – Governing for Health

Professor Fran Baum AO,  Matthew Flinders Distinguished Professor of Public Health and Director of the Southgate Institute of Health, Society and Equity at Flinders University.

5-5.15pm – What are the major policies promising on health this election?

Professor Stephen Duckett, the Grattan Institute @stephenjduckett@grattaninst.
Read more.

5.15-5.30pm – Social justice – it’s a health issue

Dr Simon Judkins, Australasian College for Emergency Medicine

5.30-5.45 pm – “Consumptagenic” threats to health

Professor Sharon FrielDirector, School of Regulation and Global Governance (RegNet) and Professor of Health Equity, ANU College of Asia and the Pacific

5.30pm-6pm – What do we want, when do we want it by? The first 100 days

Associate Professor James Ward, SAHMRI

(Concurrent session)

6-6.15pm – Wrapping the election health news

Dr Lesley Russell, health policy analyst, contributing editor at Croakey News

6-6.15 – Everybody’s Home

Kate Colvin, Spokesperson for the Everybody’s Home campaign, and Manager – Policy and Communications, Council to Homeless Persons

(Concurrent session)

6.15-6.30pm – Talking Teeth

Professor Marc Tennant, UWA

6.30-6.45 pm – Rural and remote health perspectives

Dr Ewen McPhee, President of the Australian College of Rural and Remote Medicine, and Past President of the Rural Doctors Association of Australia 

6.45-7pm – Climate crisis: our future is now

Professor Melissa Haswell, QUT

7pm – Wrapping it up

Throughout the day, Paul Dutton will tweet election health commentary – follow @PaulDutton1968.

NACCHO Aboriginal Health #FirstPeoples2019 News : Government is making life worse for #Indigenous people, argues Professor @marcialangton but progress is possible. #UluruStatementFromtheHeart

“Give the money to the Indigenous sector. Give the power to the Indigenous sector,

Indigenous people have to set their own priorities. You can’t have administration of very complex matters from the Canberra bubble. It’s not working and lives are being lost.

We must push for policies that give formal powers to the Indigenous sector and remove incompetent, bureaucratic bungling.

Indigenous people have to set their own priorities.

Argued Professor Marcia Langton in a speech criticising many aspects of the governance of Indigenous affairs. Government is making life worse for Indigenous people, said Marcia but progress is possible.

Originally published in The Mandarin 

Indigenous communities want greater freedom to decide their own priorities and choose how to spend government money.

That was one of the clear messages of last week’s ‘Reimagining public administration: First Peoples, governance and new paradigms’ conference in Melbourne, hosted by the Australia and New Zealand School of Government.

Download the Conference Program HERE 

Conference booklet v10


Langton and many others spoke of the government’s failure to listen to Indigenous communities about their needs, and the damage that caused.

“Most people who are informed about the status of Aboriginal and Torres Strait Islander people agree that many of the present policy settings are contributing to a tragic and avoidable decline in their wellbeing.

“Please do not feel personally offended by what I have to say to you today,” she told the audience, many of whom work in the Indigenous affairs bureaucracy.

“But it must be said that we must all take responsibility and be courageous enough to take action, to put an end to the policies and programs that disempower Aboriginal and Torres Strait Islander people, not just causing a decline in their living standards, but accelerating them into permanent poverty.

“Especially the vulnerable. The children and youth are victims of a failed view of the Indigenous world and Indigenous people. This is a dystopian nightmare. We must imagine a future in which Indigenous people thrive and we must do whatever it takes to reach that future. This is urgent.”

Langton and others lamented that despite the huge amount of work that went into it and broad Indigenous stakeholder support, the Uluru Statement From the Heart has been largely dismissed or ignored by the government.

Read final report HERE 

“The Uluru Statement From the Heart encapsulates all of these policy aspirations of the Indigenous world, and I fail to see how it is not being fully supported across the political and administrative spectrum,” she said.

“We need to be empowered to lift ourselves out of the state-imposed tangle of policies, programs and bureaucracy that excludes us and removes our agency. Only we can overcome, but you can help.”

Economic inclusion

While many Indigenous Australians in cities and regional areas were doing well, remote communities were the “forgotten people”, in many cases making little progress in recent years, Langton argues.

Economic inclusion is one of the key ways of improving Indigenous lives, and there are some glimmers of hope in policy.

“Throughout the world there’s a broad consensus that the only sustainable exit from poverty is economic progress with development that is inclusive of the most disadvantaged,” Langton argues.

“Fortunately, government and private sector procurement policies have developed, and these are including Indigenous businesses and building them into supply chains. This is the most important development in policy in years.

“The only sustainable exit from poverty is economic progress with development that is inclusive of the most disadvantaged.”

“But employment and training strategies are equally important. There will be little progress in achieving Indigenous parity if we do not address weaknesses in the approaches adopted on employment and training by successive governments.”

Government should enable Indigenous people to build better lives, rather than telling them how to, she says.

“Indigenous people must therefore carry the responsibility for driving this. It is they who must build human capital, assets and wealth, and do what’s needed to transition out of poverty, built on a strong educational foundation.

“This means being prepared to take risks, and learning the lessons of the past, including an over-dependence on government to solve problems, and less than fully productive investments of Indigenous time and money.

“But it also means new attitudes and ways of operating by governments, the business sector and the community more generally. The transformation will take time — to collect the data, to inform and involve those affected, and to embed new thinking and practice, including learning from those both here and overseas.”

She was especially critical of the Community Development Program, a work for the dole initiative in remote Indigenous communities, which is designed with a disconnect between pay and hours worked.

“We must have push-policies based on effective measures for economic inclusion. This means dismantling CDP, the punitive development project, so-called, and paying real wages for real work.”

Frustration with co-design

Co-design came up throughout the conference, frequently as a subject of frustration.

One of the key gripes is that government often doesn’t meet communities on a level playing field, using the cover of ‘co-design’ to try to get the rubber stamp for decisions already taken — a common complaint.

Lil Anderson, acting chief executive at New Zealand’s Te Arawhiti (Office for Maori-Crown Relations), noted many in government view ‘partnership’ with community as extending little beyond contracts for services.

But for many at the conference, even true co-design was still an unacceptable level of government intrusion in community affairs.

“Co-design by very definition means that there’s two people at the table.”

Karen Diver, previously special assistant for Native American affairs to President Obama and chair of a tribal government in Minnesota, argued co-design means communities are not fully in control of their own affairs.

“Co-design by very definition means that there’s two people at the table. And if I have to look at majority government, really none of their ideas have worked for 300 years. That was a part of our oppression,” she argues.

National and state governments often have a poor understanding of the needs and desires of Indigenous communities, so retaining control only makes things worse.

Diver used the example of creating a policy to reduce school delinquency.

“Give us the resources we need so we can singularly design what we need to do within our community. It might not be a school resource officer, it might not be law enforcement — it might be a bunch of grandmas, it might be peer support, it might be extra tutoring … but that also means we have the flexibility to meet each child where they’re at.

“The thing is that in small communities … we know who the dads are, the mums, the grandmas, we know what that family looks like and what sort of supports are there. It might not even be anything the child is doing, they might just be tired, because something’s going on at home. But this [community-run] department over here knows that too, because we also run our social services.”

Progress is possible

The experience of Aotearoa New Zealand shows improvement is possible, Langton believes.

In recent years, many Maori groups have been given reparations by the national government. Maori and the NZ government are only a few years away from completing all settlements for historical breaches of the 1841 Treaty of Waitangi. The settlements are a tiny fraction of what was lost, and many problems persist, but there is a feeling NZ is far ahead of Australia.

“Look across the ditch at the Maori progress, the Treaty of Waitangi, the Treaty of Waitangi Tribunal, the justice reinvestment, the economic development,” she says.

“It’s all possible, and I don’t see why we can’t have that here.”

Langton noted Victoria and the Northern Territory are pursuing treaties.

“But the Commonwealth government cannot even contemplate treaties.”

READ MORE: Marcia Langton: the world is run by those who show up

NACCHO Aboriginal Health and #Racism in the #Media Debate : @ShannanJDodson Why is it more offensive to call someone #racist than to say something racist?

 ” On Monday Studio 10 co-host Kerri-Anne Kennerley berated January 26 protesters.

She questioned whether any one of them had “been out to the outback where children, babies, five-year-olds are being raped, their mothers are being raped, their sisters are being raped. They get no education.”

Fellow panellist Yumi Stynes responded by calling her out as sounding racist, which was met with a shocked “I’m offended” from Kennerley.

This situation was a common example of how deeply offended people become when they are called out for racist behaviour, which is touted as much more offensive than actually being racist.

Indigenous people have had to listen to centuries of non-Indigenous people denigrating and demonising us – that we are a problem to be fixed. The minute that is called out, there is discomfort that the status-quo is not being maintained. It is an immediate and lazy defence mechanism to be offended by being called a racist, rather than unpacking why what you’ve said is perceived as racist and challenging your own stereotypes.

There is no denying that there are social issues that plague Aboriginal and Torres Strait Islander communities (there have been continuous protests to draw attention to this) and it is important to open people’s eyes to the everyday lived reality. But these issues are never explained in context.

They are usually delivered with broad-sweeping statements which are ill-informed by decades of deeply-embedded prejudiced reporting. Most often by non-Indigenous people with little to no knowledge of the issues and with no understanding of the historical racism underpinning it.

There is no explanation of the root of these issues, which is intergenerational trauma caused by colonisation, dispossession, the Stolen Generations, entrenched racism, discriminatory policies and poverty.

January 26 symbolises when these social issues began for our communities.

We cannot deal with the current violence, injustice and pain without looking at ourselves in the mirror and into our history.

What the media says matters. When Indigenous people are persistently portrayed as child abusers and other stereotypical labels, it feeds racist attitudes infiltrating the wider population (which have been conditioned by the media) “

Shannan Dodson is a Yawuru woman and National NAIDOC Committee member. She is Media Diversity Australia’s Indigenous Affairs advisor where she co-authored a handbook for better reporting on Indigenous peoples and issues. See this article in full Part 2 Below 

Follow Shannan @ShannanJDodson

The Australian have an article out at the moment headlined ‘Indigenous leaders back Kerri-Anne Kennerley in racism row’.

The article interviews three members of the Liberal Party for their views on it, suffice it to say that they were all pretty cool with KAK’s comments.

Apparently the Australian are the deciders on who gets to be an ‘Indigenous Leader’, so even though IndigenousX is a site that privileges Indigenous voices, we thought we’d take a different tack on this one.

We thought we’d ask some White leaders about their thoughts on the situation.”

Luke Pearson Founder #IndigenousX  : White leaders condemn Kerri-Anne Kennerley over racism row

The media should take time to reflect on their own views, biases and opinions about Aboriginal and Torres Strait Islander peoples, and use facts and editorial judgement to challenge, rather than reinforce stereotypes.

Negative reporting is commonplace for our communities.

recent study of more than 300 articles about Aboriginal health, published over a 12-month period showed that almost 75 percent of these articles were negative. ”

“On an individual level, exposure to racism is associated with psychological distress, depression, poor quality of life, and substance misuse, all of which contribute significantly to the overall ill-health experienced by Aboriginal and Torres Strait Islander people.

Prolonged experience of stress can also have physical health effects, such as on the immune, endocrine and cardiovascular systems.”

Pat Anderson is chairwoman of the Lowitja Institute, Australia’s National Institute for Aboriginal and Torres Strait Islander Health Research (and a former chair of NACCHO) see her opinion article below

Read article above HERE

The media pick sides in the Kerri-Anne Kennerley racism debate

EMILY WATKINS  Crikey Media reporter

Example of #SackKAK Social media

It didn’t take long for lines to be drawn and sides to be chosen in the latest drama out of Ten’s morning panel show Studio 10.

Panellist and Logie Hall of Famer Kerri-Anne Kennerley suggested those marching to change the date of Australia Day didn’t care about social problems and crime in Indigenous communities. Guest panellist Yumi Stynes — the only non-white person on the panel — said Kennerley sounded racist.

Well! KAK was very offended (as people increasingly are when they are called “racist”).

Producers followed up yesterday by having two Indigenous guests with opposing opinions on the show — Alice Springs town councillor Jacinta Price and former Victorian MP Lidia Thorpe. Meanwhile, the commentariat has fully embraced this latest battle in the culture wars.

In KAK’s corner

Most traditional and conservative media are supporting Kennerley. Sydney’s Daily Telegraph today has come out in full support of KAK — she’s on the front page, with Indigenous leader Warren Mundine saying it’s “stupid” to call her racist. Inside the paper, an opinion piece from Jacinta Price that supports Kennerley is given prominence over a counter-opinion from retired Indigenous figure skater and archaeologist Lowanna Gibson.


Its editorial says Stynes “played the racism card”, while on the opposite page the cartoon shows Stynes calling a barista racist for offering her a “short black” coffee.

The Teles broadsheet stablemate The Australian has also run an opinion piece from Jacinta Price, and quotes Indigenous Health Minister Ken Wyatt as defending Kennerley. Andrew Bolt has used his Sky News program and his blog on the Herald Sun website to support Kennerley’s position.

Over at Sydney’s 2GB, Kennerley defended herself on Ben Fordham’s programbefore KIIS’ Kyle and Jackie O called Stynes and Kennerley to talk to about the spat.

Former Studio 10 executive producer Rob McKnight published a blog post on his industry website TV Blackbox on why he would never have let Stynes on the program:

The producers and executives at 10 might be patting themselves on the back over the amount of publicity this confrontation is generating, but not all publicity is good publicity. The headlines alone are causing one of their regular presenters serious brand damage … None of these paint KAK in a good light. In fact, they are very damaging, especially when they don’t represent the point she was trying to make. Essentially, she has been thrown under a bus by a co-host and that’s not cool.”

Daily Mail Australia, which loves any kind of morning TV drama, has been dining out on the brouhaha, rewriting and churning out its own versions of all the commentary and developments.

In Stynes’ corner

Another example of Social Media activism 

Unsurprisingly, online and youth-focussed outlets have leant towards Stynes’ view

Ten’s own news website Ten Daily is leading its website on Wednesday morning with an opinion piece from Yawuru woman Shannan Dodson asking why it’s more offensive to call someone racist than it is to say something racist. See Below

Junkee‘s coverage of the story relied more heavily on social media commentary than specific criticism of Kennerley’s comments, whilePedestrian took a swing at breakfast TV more generally and and flat-out called Kennerley’s comments “racist” without qualification (which other outlets were reluctant to do).

Meanwhile, Indigenous X founder Luke Pearson has published a piece satirising The Australian‘s coverage.

Part 2 Shannan Dodson is a Yawuru woman continued from opening 

Kennerley’s comments were a veiled concern for Indigenous people to mask her discomfort with Australians protesting against a day that solidifies and elevates her status as the dominant culture.

Her response to the backlash today was to reiterate her offense at being labelled racist rather than reflecting on her own position of privilege and why her approach and words were in fact what was offensive.

She says “if you look at ‘racist’ in the dictionary it’s thinking that another racial group is superior or another group is inferior.” The idea that people believe racism is confined to calling someone a racist term fails to acknowledge that racism is systemic and institutional.

It is not a coincidence that the most recent examples of media personalities being called out for being racist have been white women (although white men often make an appearance as well) — think Sonia Kruger, Samantha Armytage, Prue MacSween.

It is because they are comfortably sitting within the hegemonic culture; that experiences all the perks of it, commonly known as white privilege. Or as sociologist Dr Robin DiAngelo puts it “the defensiveness and discomfort that white people display when their racial worldviews are challenged.”

White privilege means turning on the television and seeing people of your race widely represented. It is having your worldview from a position of power and privilege reiterated and presented above all else, without being questioned or given from a different perspective.

Aboriginal people are rarely represented in these discussions (or often just as a knee-jerk reaction if we are). The media often talks about us, laying judgement, without including us in conversations about our own lives and experiences.

The fact is a non-Indigenous person is not going to have the same experience, perspective or reality as an Indigenous person. Not just because of the racism experienced by our communities, but because the system we are living in was methodically set up to exclude and discriminate against Indigenous people.

Our experience in this country is unique to any other. Almost every Indigenous family and community has been affected by the forcible removal of Indigenous children with the purpose of assimilating us and stripping us of our identity and culture.

My own family has been impacted by the Stolen Generations; two of my aunties were forcibly removed from my grandmother and grandfather.

They were not removed for ‘their wellbeing’, they were removed due to racist policies that also saw my Anglo Grandfather jailed for 18 months for loving my Aboriginal grandmother — because it was illegal to cohabit with an Aboriginal person.

That is recent history, my aunties are still alive and that is still having a ripple effect on not only my family but our community and other Indigenous communities across the country. It is a lived real experience, one that is not just a distant memory in history books.

Where is the nuanced discussion in mainstream media when it comes to discussing the social issues we face? Why aren’t we talking about the immense trauma we are still suffering that is projected out into painful acts because the hurt is too hard to bear?

Kerri-Anne Kennerley also goes on to say “Throwing words around can be dangerous and very, very hurtful”.

I ironically agree with the sentiment. Inaccurate or inflammatory reporting from a position of power has a detrimental impact on already oppressed communities.

The media have an influential and permeating impact on how audiences understand and make sense of the world. Whether deliberate or unconscious, those working in the media have the power to influence how Aboriginal and Torres Strait Islander communities are perceived and understood.

The media should take time to reflect on their own views, biases and opinions about Aboriginal and Torres Strait Islander peoples, and use facts and editorial judgement to challenge, rather than reinforce stereotypes.

Negative reporting is commonplace for our communities.

recent study of more than 300 articles about Aboriginal health, published over a 12-month period showed that almost 75 percent of these articles were negative.

What the media says matters. When Indigenous people are persistently portrayed as child abusers and other stereotypical labels, it feeds racist attitudes infiltrating the wider population (which have been conditioned by the media) and continues to fuel prejudice, misconceptions and ignorance.

These stereotypes are internalised for our people, it creates shame and fuels pain and trauma which often isolates people from participating in mainstream society. This perpetuates the cycle of disadvantage.

We are consistently barraged with commentary about how damaged, destructive and broken we are and that we are not taking any responsibility for this. Why should we be the only ones to carry the weight of colonisation and the social impact it has had on our communities? It is our shared responsibility to dismantle the racist institutions that have systematically worked to oppress Indigenous people.

But frankly, I’m tired of carrying the weight and having to constantly justify my humanity and educate the 97 percent of Australians about why saying inflammatory, ill-informed and stereotypical things are racist.

We need more people like Yumi to step up and share the burden and call out racism in all shapes and forms.

Shannan Dodson is a Yawuru woman and National NAIDOC Committee member. She is Media Diversity Australia’s Indigenous Affairs advisor where she co-authored a handbook for better reporting on Indigenous peoples and issues. Follow Shannan @ShannanJDodson

Part 3  The truth behind Kerri-Anne Kennerley’s ‘racist’ claims on Studio 10

From Mamamia

Morning television has a reputation for being typically, well, sedate. But on Monday’s episode of Studio 10, the panel engaged in a debate that has left people fuming.

It centres around an exchange between daytime television stalwart Kerri-Anne Kennerley and presenter Yumi Stynes regarding protests that took place around the country on January 26, which called for the date of Australia Day to be changed and to highlight ongoing oppression and disadvantages experienced by First Nations people.

Kennerley’s take: “Has any single one of those 5000 people waving the flags, saying how inappropriate the day is, has any one of them been out to the outback where children, babies five-year-old’s are being raped, their mothers are being raped, their sisters are being raped, they get no education? What have you done?”

To Stynes, the comments sounded “racist”; an accusation that left Kennerley “seriously offended”.

“Just because I have an opinion doesn’t mean I’m racist,” she replied.

But Kennerley’s comments weren’t presented as an opinion – they were presented like fact. So, was she actually right? Let’s take a look

Of course, it should be noted that Kennerley was raising a question rather than making a direct accusation. But it was clearly a loaded one.

Author/filmmaker/actor Elizabeth Wymarra, who was among those to lead a protest against Kennerley outside Channel 10’s Sydney HQ this morning, argued that the premise of Kennerley’s question was not only presumptive and unfounded, but hypocritical.

Watch video 

“There was over 50,000 people that came out and marched in the Invasion Day march in Sydney, and a lot of those people were non-Indigenous people. They were non-Indigenous people who care about the oppression and discrimination of my people,” she stated in a Twitter video. “They’re in solidarity with us, unlike you, so it seems… Last time I checked, I don’t see you coming into my house, or my community, helping my people. So who are you to point fingers at people going to marches?

“You don’t know none of those 50,000 people that marched with us. You don’t know they don’t go to community.”

In remote Indigenous communities “…children, babies, five-year-old’s are being raped, their mothers are being raped, their sisters are being raped, they get no education

Breaking it down…

Sexual abuse.

Stynes’ criticism of this statement was that Kennerley was implying that “women aren’t being raped here in big cities, and children aren’t being raped here in big cities”. In other words, that sexual violence is a remote Indigenous issue rather than a national one.

That’s clearly not the case. Australian Institute of Health and Welfare data indicates that one in five women around Australia have experienced sexual violence since age 15.

There is evidence that Indigenous Australians are more likely to experience sexual violence, though. According to the AIHW, in 2016 the rate of Indigenous sexual assault victims (ie. per 100,000 people) across NSW, Queensland, Northern Territory and South Australia was between 2.3 and 3.4 times higher than that among non-Indigenous victims.

When it comes to sexual violence against children, the picture is similar. In 2016 the rate of Indigenous children, aged 0–14, recorded by police as victims of sexual assault in the above states was approximately twice that of non-Indigenous children.

Importantly though, data on the sexual assault of women and children in remote Indigenous communities specifically – or “the outback”, as Kennerley put it – is not comprehensive.


The claim that there’s “no education” in outback communities is quite obviously not true. According to Creative Spirits, there are reportedly 17,000 Indigenous children attending school in remote areas.

That being said, there are barriers to accessing education in particularly remote communities. including availability of teaching staff, transport, weather cutting off roads, etc., which impacts attendance rates and outcomes for Indigenous students. For example, while attendance rates among Indigenous students in inner regional areas stood at 86.8 per cent in the first half of 2017, it dropped to 64.6 per cent in very remote areas according to government data.

But overall, nationwide stats show that the majority of Aboriginal and Torres Strait Islander students attend school and are achieving national minimum standards for literacy and numeracy.

Indigenous university enrolment has also more than doubled over the past decade.


Kennerley responded to that the backlash this morning on Studio 10. While again taking issue with being labelled racist, this time she made an important distinction.

She used the word “some”.

“The statement that I made was about the tragic abuse of women and children in some Indigenous communities,” she said. “Now that is a fact, it’s backed up by a lot of people. It is not a judgement, it doesn’t mean.. thinking a group is superior, or someone is inferior.”