NACCHO Aboriginal Health and #Uluru #Voice #Treaty @RecAustralia Reconciliation Australia’s Vision of National Reconciliation is based on five critical dimensions: race relations, equality and equity, institutional integrity, unity and historical acceptance.

‘‘Here in Australia we’re fortunate enough to have one of the richest and oldest continuing cultures in the world,

This is something we should all be proud of and celebrate.’’

As we begin a new year 2019 , it is an appropriate time to pause and reflect on our progress towards a just, equitable and reconciled Australia. Reconciliation Australia co-chair Tom Calma AO highlighted the uniqueness of the history of Australia.

Part 1 : Reconciliation Australia’s Vision of National Reconciliation is based on five critical dimensions: race relations, equality and equity, institutional integrity, unity and historical acceptance.

Originally published here Shepparton Region Reconciliation Group convenor Dierdre Robertson

These five dimensions do not exist in isolation; they are inter-related and Australia can only achieve full reconciliation if there is progress in all five.

Race relations: All Australians understand and value Aboriginal and Torres Strait Islander and non-Indigenous cultures’, rights and experiences, which results in stronger relationships based on trust and respect and that are free of racism.

Equality and equity: Aboriginal and Torres Strait Islander peoples participate equally in a range of life opportunities and the unique rights of Aboriginal and Torres Strait Islander peoples are recognised and upheld.

Unity: An Australian society that values and recognises Aboriginal and Torres Strait Islander cultures and heritage as a proud part of a shared identity.

Institutional integrity: The active support of reconciliation by the nation’s political, business and community structures.

Historical acceptance: All Australians understand and accept the wrongs of the past and the impact of these wrongs. Australia makes amends for the wrongs of the past and ensures these wrongs are never repeated.

Aboriginal and Torres Strait Islander peoples have been calling for treaty/ies for many decades.

Negotiation of treaties and agreements by all governments and parliaments were recommendations of the final report of the Council for Aboriginal Reconciliation in 2000.

Given that Australia is the only Commonwealth country that does not have a treaty with its First National Peoples, the progress towards treaty/treaties in Victoria is an important first step towards true reconciliation.

History was made with the passage through the Victorian Parliament of Australia’s first ever treaty legislation in June 2018.

A number of other jurisdictions are progressing their own treaty and agreement-making processes, and are looking to Victoria with interest.

The South Australian Government had started treaty negotiations with Traditional Owners before a change of government paused negotiations.

Discussions are also under way in the Northern Territory and Queensland.

The First Nations National Constitutional Convention at Uluru in 2017 brought together 250 Aboriginal and Torres Strait Islander peoples and led to the Statement from the Heart, which included the following: ‘‘We seek constitutional reforms to empower our people and take a rightful place in our own country. When we have power over our destiny our children will flourish. They will walk in two worlds and their culture will be a gift to their country.’’

The constitutional convention called for a Voice to Parliament — a national indigenous representative body enshrined in the constitution.

The convention also called for a Makarrata Commission to supervise agreement-making between governments and First Nations and truth-telling about our history.

The Final Report of the Joint Select Committee on Constitutional Recognition relating to Aboriginal and Torres Strait Islander Peoples was handed down in November 2018.

The key point of this report is that the voice should become a reality and that it will be co-designed with government by Aboriginal and Torres Strait Islander peoples for Aboriginal and Torres Strait Islander peoples right across the nation.

After the design process is complete the legal form of the voice can then be worked out.

It will be easier to work out the legal form the voice should take once there is clarity on what the voice looks like.

The commitment to a voice, and the commitment to co-design of that voice are significant steps for the parliament to discuss and consider.

They are significant steps towards a bipartisan and agreed approach to advancing the cause of constitutional recognition.

The Joint Select Committee Final Report also stated ‘‘We believe there is a strong desire among all Australians to know more about the history, traditions and culture of Aboriginal and Torres Strait Islander peoples and their contact with other Australians both good and bad. A fuller understanding of our history including the relationship between black and white Australia will lead to a more reconciled nation.’’

With the backdrop of this progress, what can you do to work towards a reconciled Australia?

Become informed about the treaty progress in Victoria and get on board to lobby and advocate for justice and self-determination for Victoria’s First Nations Peoples.

Visit http:www.vic.gov.au/aboriginalvictoria.html

https://treaty.org.au

Find out more about the Uluru Statement from the Heart and add your voice to those of other Australians who have supported the reforms in the Uluru Statement, visit https://www.1voiceuluru.org/

Read the Final Report of the Joint Select Committee on Constitutional Recognition relating to Aboriginal and Torres Strait Islander Peoples by going to https://www.aph.gov.au/Parliamentary—Business/Committees/Joint/Constitutional—Recognition—2018/ConstRecognition/Final—Report

Part 2 From the Australian Monday 14 January 2019

Bill Shorten’s proposal for a ­republican plebiscite faces an assault from prominent Indigenous figures who are calling on Labor to dump the policy and focus on establishing an indigenous voice to parliament.

Leading Indigenous academics Megan Davis, Marcia Langton and Eddie Synot say the campaign for an indigenous voice should be given clear air.

The Greens are also urging Labor to dump a first-term plebiscite on the republic, along with Maritime Union of Australia Northern Territory branch secretary Thomas Mayor.

At its national conference last month, Labor committed to making the voice a priority for constitutional change but did not commit to a timeline on a referendum.

Professor Davis said Labor should junk its plans for a first-term plebiscite on the republic. “The referendum for a constitutionally enshrined voice is the civic question that has actively occupied the minds of Australians for eight years,” she said. “This referendum requires clear air. We want a just republic, not just a republic.’’

Professor Langton said she had not spoken to a single Indigenous Australian who supported a republican plebiscite being held before a referendum on the voice.

“It kills off the chance of our issues getting clear air,” she said. “It is pretty clear that republicans, while they think they have a handle on our issues, clearly don’t.”

NACCHO Aboriginal Health #Election2019 : A Labor Government will become the first political party to put in place a #RAP #ReconciliationActionPlan – and commits to us having a #voice in the party, in our parliament, and in our society.

 ” A Shorten Labor Government will become the first political party to put in place a Reconciliation Action Plan – committing our party to practical measures to give First Australians a voice in our party, in our parliament, and in our society.

For Labor, reconciliation and recognition is about ensuring that First Nations people have the same rights, opportunities and outcomes as every other Australian. Labor’s Reconciliation Action Plan includes strategies to work to better understand how to improve the current involvement of, and relationships with, First Nations People.”

From Labor Party Press Release in full below : More information on Labor’s Reconciliation Action Plan can be found here DOWNLOAD 

Labor Party reconciliation-action-plan

Bill Shorten Speech 

Download a full copy HERE Bill Shorten Speech

Labor recognizes its role in building a more equitable relationship – one in which the rights and obligations flow both ways. This includes a commitment to establishing a Voice and enshrining it in the Constitution. It is our first priority for Constitutional change.

Labor’s Reconciliation Action Plan is a practical plan with measurable timeframes – ensuring that at every level of our party we are constantly building our understanding of the issues that affect First Nations People’s equality and aspirations, and developing practical ideas for achieving sustainable change.

These goals have eluded us as a nation for more than two centuries. It is time for that to change – and Labor wants to lead this change.

Reconciliation and recognition is about acknowledging – and celebrating – the unique place of Aboriginal and Torres Strait Islanders as the first people and custodians of

Australia and recognising the need for change through real partnerships.

In doing this Labor can continue to lead the way on our nation’s path to Recognition, Reconciliation and Justice.

A fair go for Australia also means a fair go for First Nations People.

 

NACCHO Aboriginal Women’s Health #SistersInside #imaginingabolition : Our CEO Pat Turner address to @SistersInside 9th International Conference Decolonisation is not a metaphor’: Abolition for First Nations women

NACCHO supports the abolition of prisons for First Nations women. The incarceration of Aboriginal and Torres Strait Island women should be a last resort measure.

It is time to consider a radical restructuring of the relationship between Aboriginal people and the state.

Aboriginal and Torres Strait Islander people and their communities must be part of the design, decision-making and implementation of government funded policies, programs and services that aim to reduce – or abolish –the imprisonment of our women.

Increased government investment is needed in community-led prevention and early intervention programs designed to reduce violence against women and provide therapeutic services for vulnerable women and girls. Programs and services that are holistic and culturally safe, delivered by Aboriginal and Torres Strait Islander organisations.

NACCHO calls for a full partnership approach in the Closing the Gap Refresh, so that Aboriginal people are at the centre of decision-making, design and delivery of policies that impact on them.

We are seeking a voice to the Commonwealth Parliament, so we have a say over the laws that affect us. “

Pat Turner NACCHO CEO Speaking at  Sisters Inside 9th International Conference 15 Nov

See Pats full speaking notes below

Theme of the day: ‘Decolonisation is not a metaphor’: Abolition for First Nations women

About Sisters Inside

  • Sisters Inside responds to criminalised women and girls’ needs holistically and justly. We work alongside women and girls to build them up and to give them power over their own lives. We support women and girls to address their priorities and needs. We also advocate on behalf of women with governments and within the legal system to try to achieve fairer outcomes for criminalised women, girls and their children.
  • At Sisters Inside, we call this ‘walking the journey together’. We are a community and we invite you to be part of a brighter future for Queensland’s most disadvantaged and marginalised women and children.

Sisters Inside Website Website 

In Picture above Dr Jackie Huggins, Pat Turner, Jacqui Katona, Dr Chelsea Bond and June Oscar, Aunty Debbie Sandy and chaired by Melissa Lucashenko.

Panel: Why abolition for First Nations Women?

Panel members:

  • Dr Jackie Huggins AM FAHA (Co-Chair, National Congress of Australia’s First Peoples)
  • Pat Turner AM (CEO, National Aboriginal Community Controlled Health Organisation)
  • Dr Chelsea Bond (Senior Lecturer, University of Queensland)
  • Jacqui Katona (Activist & Sessional Lecturer (Moondani Balluk), Victoria University)
  1. Imprisonment, colonialism, and statistics
  • The Australian justice system was founded on a white colonial model that consistently fails and seeks to control and supress Aboriginal and Torres Strait Islander peoples.
  • Indigenous peoples are overrepresented in the prison system:
    • Aboriginal and Torres Strait Islander adults are 12.5 times more likely to be imprisoned than non-Indigenous Australians.[i]
    • Our women represent the fastest growing group within prison populations and are 21 times more likely to be imprisoned than non-Indigenous women.[ii]
  • Imprisonment is another dimension to the historical and contemporary Aboriginal experience of colonial removal, institutionalisation and punishment.[iii]
  • Our experiences of incarceration are not only dehumanising. They contribute to our ongoing disempowerment, intergenerational trauma, social disadvantage, and burden of disease at an individual as well as community level.
  1. Aboriginal and Torres Strait Islander women’s experiences of imprisonment
  • The Change the Record report found that most Aboriginal and Torres Strait Islander women who enter prison systems:
    • are survivors of physical and sexual violence, and that these experiences are most likely to have contributed to their imprisonment; and
    • struggle with housing insecurity, poverty, mental illness, disability and the effects of trauma.
  • Family violence must be understood as both a cause and an effect of social disadvantage and intergenerational trauma.
  • Risk factors for family violence include poor housing and overcrowding, substance misuse, financial difficulties and unemployment, poor physical and mental health, and disability.[iv]
  • Imprisoning women affects the whole community. Children are left without their mothers. The whole community suffers.
  1. Kimberley Suicide Prevention Trial
  • The Kimberley Suicide Prevention Trial, of which NACCHO is a member, provides a grim example of the link between trauma, suicide, incarceration and the social determinants of health.
  • The rate of suicide in the Kimberley is seven times that of other Australian regions.
  • Nine out of ten suicides involve Aboriginal people.
  • Risk factors include imprisonment, poverty, homelessness and family violence.
  • Western Australia has the highest rate of Aboriginal and Torres Strait Islander imprisonment.
  1. Imprisonment and institutional racism
  • The overrepresentation of Aboriginal peoples in prison systems is not simply a law-and-order issue.[v] The trends of over-policing and imprisoning of Indigenous peoples are examples of institutional racism inherent in the justice system. [vi]
  • Institutional racism affects our everyday encounters with housing, health, employment and justice systems.
  • Institutional racism is not only discriminatory; it entrenches intergenerational trauma and socioeconomic disadvantage.[vii]
  • 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 Indigenous people. We are twice as likely to die by suicide or be hospitalised for mental health or behavioural reasons.
  1. Ways forward see opening quote Pat Turner 
  2. The role of ACCHSs in supporting Indigenous women

Increasing access to the health care that people need

  • Racism is a key driver of ill-health for Indigenous people, impacting not only on our access to health services but our treatment and outcomes when in the health system.
  • Institutional racism in mainstream services means that Indigenous people do not always receive the care that we need from Australia’s hospital and health system.
  • It has been our experience that many Indigenous people are uncomfortable seeking help from mainstream services for cultural, geographical, and language disparities as well as financial costs associated with accessing services.
  • The combination of these issues with racism means that we are less likely to access services for physical and mental health conditions, and many of our people have undetected health issues like poor hearing, eyesight and chronic conditions.

Early detection of health issues that are risk factors for incarceration

  • The Aboriginal Community Controlled Health model provides answers for addressing the social determinants of health, that is, the causal factors contributing to the overrepresentation of Indigenous women’s experiences of family violence and imprisonment.
  • Aboriginal Community Controlled Health organisations should be funded to undertake comprehensive, regular health check of Aboriginal women so that risk factors are identified and addressed early.

Taking a holistic approach to health needs and social determinants of health and incarceration

  • Overall, the Aboriginal Community Controlled Health model recognises that Aboriginal and Torres Strait Islander people require a greater level of holistic healthcare due to the trauma and dispossession of colonisation which is linked with our poor health outcomes.
  • Aboriginal Community Controlled Health is more sensitive to the needs of the whole individual, spiritually, socially, emotionally and physically.
  • The Aboriginal Community Controlled Model is responsive to the changing health needs of a community because it of its small, localised and agile nature. This is unlike large-scale hospitals or private practices which can become dehumanised, institutionalised and rigid in their systems.
  • Aboriginal Community Controlled Health is scalable to the needs of the community, as it is inextricably linked with the wellbeing and growth of the community.
  • The evidence shows that Aboriginal Community Controlled organisations are best placed to deliver holistic, culturally safe prevention and early intervention services to Indigenous women.
  1. About NACCHO
  • NACCHO is the national peak body representing 145 ACCHOs across the country on Aboriginal health and wellbeing issues. In 1997, the Federal Government funded NACCHO to establish a Secretariat in Canberra, greatly increasing the capacity of Aboriginal peoples involved in ACCHOs to participate in national health policy development.
  • Aboriginal Community Controlled Health first arose in the early 1970s in response to the failure of the mainstream health system to meet the needs of Aboriginal and Torres Strait Islander people and the aspirations of Aboriginal peoples for self-determination.
  • An ACCHO is a primary health care service initiated and operated by the local Aboriginal community to deliver holistic, comprehensive, and culturally appropriate health care to the community which controls it, through a locally elected Board of Management. ACCHOs form a critical part of the Indigenous health infrastructure, providing culturally safe care with an emphasis on the importance of a family, community, culture and long-term relationships.
  • Our members provide about three million episodes of care per year for about 350,000 people. In very remote areas, our services provided about one million episodes of care in a twelve-month period. Collectively, we employ about 6,000 staff (most of whom are Indigenous), which makes us the single largest employer of Indigenous people in the country.

[i] https://www.alrc.gov.au/publications/over-representation

[ii] Human Rights Law Centre and Change the Record Coalition, 2017, Over-represented and overlooked: the crisis of Aboriginal and Torres Strait Islander women’s growing over-imprisonment: NB: The foreword is written by Vicki Roach, a presenter in the next session of the Abolition conference

[iii] file://nfs001/Home$/doris.kordes/Downloads/748-Article%20Text-1596-5-10-20180912.pdf – John Rynne and Peter Cassematis, 2015, Crime Justice Journal, Assessing the Prison Experience for Australian First Peoples: A prospective Research Approach, Vol 4, No 1:96-112.

[iv] Australian Institute of Health and Welfare. 2018. Family, domestic and sexual violence in Australia. Canberra.

[v] https://www.theguardian.com/australia-news/2017/feb/20/indigenous-incarceration-turning-the-tide-on-colonisations-cruel-third-act

[vi] ‘A culture of disrespect: Indigenous peoples and Australian public institutions’.

[vii] https://www.theguardian.com/australia-news/2018/jul/12/indigenous-women-caught-in-a-broken-system-commissioner-says

NACCHO Aboriginal Health : Coniston NT massacre 1928 descendants reunite to push for national truth-telling process , a theme of the #UluruStatement from the Heart.

We expect up to 400 people to join us for a chance to share the truth about our colonial past with the families of the victims and the murderers.

We want everyone to know that these massacres didn’t happen during some distant past but 10 years after the end of the First World War.

We remember those who lost their lives in that war every year, in every town around Australia. We have a special public holiday for it and lots of memorials everywhere.

What about our fallen loved ones?

Truth telling, along with agreement making and an Aboriginal voice to parliament, is a theme of the Uluru Statement from the Heart.

Central Land Council chair Francis Kelly.

Download the 12 Page PDF 

Coniston-Brochure-2018

Families affected by the Coniston Massacre from around Australia have gathered at a meeting of the Central Land Council outside Yuendumu, getting ready to remember the innocent men, women and children killed during a series of massacres in 1928.

Today they will travel to the remote outstation of Yurrkuru (Brooks Soak), approximately three hours north west of Alice Springs, to commemorate with songs, dances, speeches and prayers the 90th anniversary of the killings.

Yurrkuru is the site of the murder of the dingo trapper Fred Brooks which triggered the revenge parties led by Police Constable George Murray between August and October 1928 that have become known as the Coniston Massacre.

The families of an estimated 100 murder victims are planning to speak at the event, alongside members of Constable Murray’s family and political leaders such as Senator Patrick Dodson and NT Chief Minister Michael Gunner.

Their families unveiled a plaque at Yurrkuru in 2003 and plan to call for annual events commemorating the massacres and for interpretive signs at the many massacre locations.

They also want all school children to be taught about the frontier wars.

Mr Kelly, one of the creators of the documentary Coniston which will be shown at the CLC meeting tonight, said he is particularly pleased to welcome students from surrounding Aboriginal communities to the commemoration.

“Until all Australians know about the crimes committed against our families we can’t move forward as one mob, one country,” he said.

“Other countries with murderous pasts have managed to come together by speaking the truth. If they can do it, why can’t we?”

The Aboriginal man on the 2 dollar coin.His name was Gwoya Jungarai and he was one of the only survivors of one of the last recognised massacres of Aboriginal people, the 1928 Coniston Massacre in Central Australia.

Almost every Australian has seen his face, held his likeness in their hands but how many know his story?

Today Friday the 24th of August 2018 will mark the 90th anniversary of that atrocity. We will remember him as well as those others who did not survive.Lest we forget the Frontier Wars.

Minister for Indigenous Affairs Nigel Scullion Press Release

The anniversary was a solemn commemoration from or the families and descendants of the victims as well as for the entire Central Australian community.

Today community members from Central Australia gathered at Yurrkuru to commemorate 90 years since the Coniston massacre.

The Coniston massacre was a series of killings between August and October 1928, with large numbers of Aboriginal people from the Warlpiri, Anmatyerre and Kaytetye nations killed.

Minister for Indigenous Affairs Nigel Scullion said that the anniversary was a solemn commemoration for the families and descendants of the victims as well as for the entire Central Australian community.

“It is important that we remember the Aboriginal men, women and children who were killed during this dark chapter of Australian history and acknowledge the impact on families and communities that these crimes have on First Nations peoples,” said Minister Scullion.

“Today we also reflect on the resilience of the local Traditional Owners in more recent history. In 2014 I was honoured to join Traditional Owners and deliver a deed of grant to the Yurrkuru Aboriginal Land Trust – handing back land which was central to the Coniston massacre.

The Central Land Council hosted an event to commemorate the massacre at Yurrkuru (Brooks Soak), approximately 60 kilometres from Yuendumu.  The event brought together Aboriginal families from across Central Australia, as well as descendants of those responsible.

“I commend the Central Land Council for this work to ensure that the Coniston massacre is never forgotten.”

NACCHO Aboriginal Health #selfdetermination #International day of the #WorldsIndigenousPeople 9 August : #WeAreIndigenous and we Walk for Makarrata –  One Message, One Goal, Many Voices #ulurustatement

On this annual observance, let us commit to fully realizing the United Nations Declaration on the Rights of Indigenous Peoples, including the rights to self-determination and to traditional lands, territories and resources.”

UN Secretary-General António Guterres See Part 2 below 

Our desire for Makarrata is about self-determination, genuine partnership and moving beyond survival.  It’s about putting our future into our own hands,

Makarrata was needed because the Apology and successive reforms from both sides of politics have not on their own delivered healing and unity for the nation, or enough progress for Aboriginal people.” 

NSWALC Chairman, Cr Roy Ah-See Part 1 Below 

What is the UN Declaration on the Rights of Indigenous Peoples?

A declaration is a statement adopted by governments from around the world. Declarations are not legally binding, but they outline goals for countries to work towards.

The United Nations Declaration on the Rights of Indigenous Peoples (the Declaration) represents 20 years of negotiation between Indigenous peoples, governments and human rights experts, and argues that Indigenous peoples all around the world are entitled to all human rights, including collective rights.

The rights within the Declaration, which was formally adopted by Australia in 2009, set standards for the survival, dignity and well-being of Indigenous peoples.

Why have a Declaration for Indigenous peoples?

The Declaration is necessary to combat the policies of assimilation and integration employed by colonisers throughout the world that have uprooted, marginalised and dispossessed First Nation peoples. This common history of dispossession created many circumstances that remain unique to Indigenous cultures. These groups bear similar marks of colonisation, while continuing to practice their incredibly diverse cultures and traditions.

The rights of all people are protected through international law mechanisms. However, what these fail to provide to Indigenous peoples are the “specific protection of the distinctive cultural and group identity of indigenous peoples as well as the spatial and political dimension of that identity, their ways of life.”[1] Prior to the Declaration there was a lack of a legal guarantee of Indigenous communities to their collective rights, such as ownership of traditional lands, the return of sacred remains, artefacts and sites, and the guarantee of governments to honour treaty obligations.

What does the Declaration mean for Australia?

The Declaration sets out rights both for individuals and collective groups. This reflects the tendency of Indigenous groups around the world, to organise societies as a group (a clan, nation, family or community). An example of these group rights is the acknowledgment that Aboriginal and Torres Strait Islander communities have the right to own country, hold cultural knowledge as a group and the right to define their groups.

Some other rights secured in the document include, the right to equality, freedom from discrimination, self-determination and self-government. Many of these rights are already secured through Commonwealth and State legislation. However, the Declaration is Australia’s promise that mechanisms will be put in place to ensure that Aboriginal and Torres Strait Islander peoples will be able to benefit from these rights.

The significant disadvantages currently faced by Aboriginal and Torres Strait Islander people in Australia only serve to highlight the ongoing relevance and importance of the Declaration.

What is self-determination and why is it important?

Self-determination is a key part of the Declaration, and is a right unique to Indigenous communities around the world. Self-determination can only be achieved through the consultation and participation of Aboriginal and Torres Strait Islander communities in the formation of all policies and legislation that impacts upon them. Self-determination is characterised by three key elements that require Aboriginal and Torres Strait Islander peoples to have:
 Choice to determine how their lives are governed and the paths to development
 Participation in decisions that affect the lives of First Nation peoples.
 Control over their lives and futures, including economic, social and cultural development.

A campaign for Makarrata launches in Sydney today Thursday August 9, when Aboriginal people and their supporters will walk from Hyde Park to the NSW Parliament.

Led by the NSW Aboriginal Land Council (NSWALC) and Coalition of Aboriginal Peak Organisations (CAPO), the walk will call on Parliamentarians to join a movement for a better future for Aboriginal people, and all Australians.

NSWALC Chairman, Cr Roy Ah-See said that the walk will promote a positive alternative agenda for Aboriginal affairs in the state. .

Makarrata is gift from the Yolngu language. It means coming together after a struggle. It has been used nationally since the National Aboriginal Conference in the late 1970’s and featured prominently in the historic Uluru Statement from the Heart.

 

“What we have seen to date are disconnected stepping stones towards a vague future focused on survival. What we need is a clear pathway for Aboriginal people to thrive, and for all Australians to walk with us on this journey.

“Our successes have been many, but we still face significant challenges.  We want to see increased prosperity for Aboriginal families across the state, with more of our people going to university and getting better jobs.

“We want to see our children flourishing; walking proudly and successfully in two worlds. Taking part in the economy and enriching the country with their culture.

“By walking with us we are asking all political parties to commit to genuine partnership, to face our challenges together, and grow and support our successes.

“NSW is where the struggle started, and it is right that the largest state, with the largest population of Aboriginal people in the country takes genuine steps towards Makarrata,

“We are looking for all Australians to join us on our journey towards Makarrata,” Cr Ah-See said.

Walk with us, join us at www.makarrata.org.au

 

Part 2

There are an estimated 370 million indigenous people in the world, living across 90 countries. They make up less than 5 per cent of the world’s population, but account for 15 per cent of the poorest. They speak an overwhelming majority of the world’s estimated 7,000 languages and represent 5,000 different cultures.

Indigenous peoples are inheritors and practitioners of unique cultures and ways of relating to people and the environment. They have retained social, cultural, economic and political characteristics that are distinct from those of the dominant societies in which they live. Despite their cultural differences, indigenous peoples from around the world share common problems related to the protection of their rights as distinct peoples.

Indigenous peoples have sought recognition of their identities, way of life and their right to traditional lands, territories and natural resources for years, yet throughout history their rights have always been violated. Indigenous peoples today, are arguably among the most disadvantaged and vulnerable groups of people in the world. The international community now recognizes that special measures are required to protect their rights and maintain their distinct cultures and way of life.

2018 Theme: Indigenous peoples’ migration and movement

As a result of loss of their lands, territories and resources due to development and other pressures, many indigenous peoples migrate to urban areas in search of better prospects of life, education and employment.

They also migrate between countries to escape conflict, persecution and climate change impacts. Despite the widespread assumption that indigenous peoples live overwhelmingly in rural territories, urban areas are now home to a significant proportion of indigenous populations. In Latin America, around 40 per cent of all indigenous peoples live in urban areas — even 80 per cent in some countries of the region. In most cases, indigenous peoples who migrate find better employment opportunities and improve their economic situation but alienate themselves from their traditional lands and customs. Additionally, indigenous migrants face a myriad of challenges, including lack of access to public services and additional layers of discrimination.

The 2018 theme will focus on the current situation of indigenous territories, the root causes of migration, trans-border movement and displacement, with a specific focus on indigenous peoples living in urban areas and across international borders. The observance will explore the challenges and ways forward to revitalize indigenous peoples’ identities and encourage the protection of their rights in or outside their traditional territories.

The observance of the International Day will take place on Thursday 9 August 2018 from 3:00 pm to 6:00 pm in the ECOSOC Chamber at the United Nations Headquarters in New York. The programme can be found in Events. More information in the Department of Economic and Social Affairs (DESA) page.

International Year of Indigenous Languages

View above interactive map HERE

Languages play a crucially important role in the daily lives of all peoples, are pivotal in the areas of human rights protection, peace building and sustainable development, through ensuring cultural diversity and intercultural dialogue. However, despite their immense value, languages around the world continue to disappear at an alarming rate due to a variety of factors. Many of them are indigenous languages.

Indigenous languages in particular are a significant factor in a wide range of other indigenous issues, notably education, scientific and technological development, biosphere and the environment, freedom of expression, employment and social inclusion.

In response to these threats, the United Nations General Assembly (UNGA) adopted a Resolution (A/RES/71/178) on ‘Rights of Indigenous Peoples’, proclaiming 2019 as the International Year of Indigenous Languages.

On Twitter, follow #WeAreIndigenous#IndigenousDay#IndigenousPeoplesDay, and #UNDRIP

NACCHO #NAIDOCWEEK #BecauseofherWeCan #WeCan18 @RecAustralia Interview with NACCHO CEO Pat Turner “A reconciled nation will be when Aboriginal and Torres Strait Islander peoples have self-determination over their own lives without the constraints of poverty and the burden of disease “

“ A reconciled nation will be when Aboriginal and Torres Strait Islander peoples have self-determination over their own lives without the constraints of poverty and the burden of disease. We will be in charge of our own affairs and in control over decisions that impact on us.

Our past will be fully acknowledged and our collective future celebrated without reservation. There will be no more debates over our shared history and Aboriginal and Torres Strait Islander peoples’ land ownership.

Racism will not be a barrier to Aboriginal and Torres Strait Islander people accessing education, employment and health services.

There will be complete acceptance of our unique cultural heritage and identities by all Australians enabling our languages, our connection to land and our cultural practices to flourish without restraint and be incorporated in all aspects of our nationhood “

Pat Turner AM NACCHO CEO interview with Reconciliation Australia when asked  : What does a reconciled Australia look like to you?

“They’ve allowed us to retain our identity”

NACCHO Aboriginal Health Australia CEO Pat Turner tells National Rural Health Alliance  Di Martin about the importance of Aboriginal grandmothers guarding language and culture #BecauseOfHerWecan

VIEW HERE

Background Pat Turner AM

Ms Pat Turner AM is the daughter of an Arrernte man and a Gurdanji woman, and was born and raised in Alice Springs.

After her father’s death in an accident at work, Ms Turner’s family experienced extreme financial hardship. Her mother’s courage and leadership in the face of such difficult circumstances was a constant inspiration.

Ms Turner joined the Australian Public Service in the early 1970s and joined the senior executive ranks by the mid-1980s. She worked in a range of prominent roles, including as Deputy Secretary in the Department of the Prime Minister and Cabinet during 1991-92, where she had oversight of the establishment of the Council for Aboriginal Reconciliation. In 1994-98, Ms Turner was the CEO of the Aboriginal and Torres Strait Islander Commission, making her the most senior Indigenous government official in the country.

Over the years, Ms Turner became more committed to the politics of self-determination. At a professional level, this meant being a firm supporter of community-based service delivery of health and welfare programs for Aboriginal people.

Today, Ms Turner is the CEO of the National Aboriginal Community Controlled Health Organisation (NACCHO). NACCHO is the peak body representing 144 Aboriginal community-controlled health services across the country on Aboriginal health and wellbeing issues.

Interview continued: What or who got you involved in reconciliation? 

I first started thinking about reconciliation and the place of Aboriginal people in Australia after attending the graduation ceremony of Uncle Charlie Perkins from Sydney University with Nanna Hetty Perkins. I was thirteen at the time, and listening to Charlie speak, I started to understand the importance of education if I wanted to make a difference.

After joining the Australian Public Service and moving from Alice Springs to Canberra, I was later appointed Deputy Secretary, Department of Prime Minister and Cabinet. It was here I had a specific role in working for the Government on the legislation and establishment of the Council of Aboriginal Reconciliation. I was the inaugural National Secretary to the Council.

After returning to Alice Springs in 2006 I held the position of CEO of National Indigenous Television where I supported the celebration of Indigenous culture and helped challenge perceptions and fears of many non-Indigenous Australians about Aboriginal and Torres Strait Islander peoples that are a continuing barrier to reconciliation.

What do you see as the biggest challenges to national reconciliation?

Our biggest challenges are twofold:

Firstly, making both Federal and State Governments truly accountable to eliminate poverty and disadvantage endured by our people.

Secondly, acceptance and respect by all Australians of our unique cultural heritage and identities, our relationship with land, our languages and our cultural practices, so that those areas and the essence of our beings are incorporated into all aspects of Australian life and government efforts to eliminate our disadvantage.

NACCHO Aboriginal health and #Barunga30years #TreatyNow : Can we achieve an #UluruStatement #Voice and #Treaties in a reconciled republic of Australia : Plus Indigenous deride Scullion for his offer: ‘Take my job’

Australian states have taken steps towards the nation’s first treaties with Aboriginal and Torres Strait Islander peoples.

Australia is the only Commonwealth country that does not have a treaty with its indigenous populations.

Many indigenous Australians have cited a treaty or treaties as the best chance of bringing them substantive as well as symbolic recognition – the subject of a long-running national debate.

In an Australian first, a bill committing to a treaty was approved in Victoria’s lower house of parliament on Thursday.

The Northern Territory and Western Australia have pledged their own, separate actions in recent days.

All of this has intensified discussion about whether others, including the Australian government, will follow suit

From BBC Treaty report

Treaty Score board Image above from Kyam Maher MLC

Polling commissioned by the Australia Institute, of 1417 people, found there was 51 per cent support for a treaty and 55 per cent backed a truth telling commission.

There was 46 per cent support for enshrining an indigenous voice in the constitution and 29 per cent of those surveyed opposed the move, the rest were unsure

The Northern Territory’s four Land Councils and the Northern Territory Government have today signed an historic Memorandum of Understanding (the “Barunga Agreement”), paving the way for consultations to begin with Aboriginal people about a Treaty.

A joint meeting of the four Land Councils at Barunga this week voted to empower their Chairmen to sign the MOU “

Combined Land Councils and the Northern Territory Government Prees Release see Part 1 Below

And we also need to make clear that if we can establish a Voice for our first Australians – the decisions made about them are made with them and by them.

This is not a radical concept. It is nothing less than we should expect in any other circumstances.

We should not be afraid either, of the using our voice and the voice of first Australians to talk about treaties and agreement-making between our first Australians and levels of government within Australia.

I believe that Australians have the goodwill to reconcile this country. What they don’t have is the leadership in this country to drive proper and meaningful reconciliation.”

Leader of the Opposition Bill Shorten see full speech Part 2 below

Indigenous Affairs Minister Nigel Scullion said it was “irresponsible” for supporters of the indigenous voice concept to leave it open and undefined.

He said it was his personal opinion that it would be more effective to have indigenous people having direct influence and power through the office of minister for indigenous affairs.

“Whether or not you can run my job by a committee, well it hasn’t been done before,” Senator Scullion said.

“Don’t just get on the voice like it’s a life ring, it’s the only thing we’ve got, stick our head in it, start paddling, hope there’s no sharks.”

From the Australian June 11 Indigenous deride Scullion for his offer: ‘Take my job’

The proposal to replace a minister of the crown with a group of unelected indigenous leaders is far more radical than what the Uluru reform calls for, a voice to the parliament .It suggests a lack of understanding of how cabinet government works.”

Aboriginal activist and constitutional law professor Megan Davis was highly critical of Senator Scullion’s idea see part 3 below

 

 “What does the Victorian bill say?

If passed in the upper house, it will legislate a process for establishing a state Aboriginal representative body and a treaty, or treaties.

The bill will also require the Victorian government to provide annual updates on progress.

“It is about the recognition of us as the first people of this country,” said Victorian Treaty Advancement Commissioner Jill Gallagher.

Aboriginal history Prof Richard Broome, from La Trobe University, told the BBC: “It is very significant because it is the first move from any government in the country.”

See Full Guardian Coverage

The South Australian Government has scrapped a process to negotiate treaties with the state’s Aboriginal nations.

It comes on the same day the Northern Territory pledged to work towards a treaty with its Indigenous peoples.

Premier Steven Marshall said his government was instead in the process of developing a “state-wide plan with a series defined outcomes for Aboriginal people across areas including education, child protection, health and jobs”.

“Treaty commissioner Roger Thomas pictured above has provided advice to the incoming government regarding the positives and negatives of the treaty consultation,” Mr Marshall, who is also Aboriginal Affairs Minister, said.

See SA Coverage HERE

 

Part 1

The Northern Territory’s four Land Councils and the Northern Territory Government have today signed an historic Memorandum of Understanding (the “Barunga Agreement”), paving the way for consultations to begin with Aboriginal people about a Treaty.

A joint meeting of the four Land Councils at Barunga this week voted to empower their Chairmen to sign the MOU.

“This is a momentous day in the history of the Territory, a chance to reset the relationship between the Territory’s First Nations and the Government,” Northern Land Council Chairman Samuel Bush-Blanansi said. “We’ve got big journey ahead of us. The MOU gives us high hopes about the future and I hope the Government stays true to spirit of the MOU.”

 

Central Land Council Chairman Francis Jupurrurla Kelly said: “I hope a treaty will settle us down together and bring us self-determination. Today we bounced the ball but we don’t want to stay the only players in this game. The next steps must be led by Aboriginal people across the Territory so that everyone can run with the ball and have their say.”

Anindilyakwa Land Council Chairman Tony Wurramarrba said: “We celebrate the highly significant step that has been achieved today and will work with the Northern Territory Government and other Land Councils to continue the important work required to achieve the goal of a Northern Territory Treaty.”

Tiwi Land Council Gibson Farmer Illortaminni said: “We’ve got to be careful and understand each other about what we want, because we don’t want to have the same problems we’ve had in the past. The MoU is a good start, but we’ve got a long way to go. The Government needs to be honest and transparent.”

Chief Minister Michael Gunner, who signed on behalf of the Government, said: “This is the first day of a new course for the Northern Territory. The MoU we have signed today commits us to a new path of lasting reconciliation that will heal the past and allow for a cooperative, unified future for all.

“A Territory where everyone understands our history, our role in a modern society and our united and joint future will be an important achievement for all Territorians.”

The Territory Labor Government promised soon after the election in 2016 to advance a Treaty, and the MoU is the result of intensive discussions and negotiations between the Land Councils and the Government.

Significantly, the MoU was signed on the first day of the Barunga Sport and Cultural Festival – the 30th anniversary of the presentation of the Barunga Statement to Prime Minister Bob Hawke, who went on to promise a Treaty between the Commonwealth and Australia’s Indigenous peoples, but has remained undelivered.

AMSANT CEO John Paterson was at the signing of the agreement with Senator Dodson

Under the terms of the MOU NT Government will appoint an independent Treaty Commissioner who will lead the consultations with Aboriginal people and organisations across the Territory, and develop a framework for Treaty negotiations. The Commissioner will be an Aboriginal person with strong connections to the Territory, and expressions of interest will be called for the position.

The Land Councils and the Northern Territory Government will make their extensive regional staffing networks available to the Treaty Commission to organise consultations in communities.

The MoU prescribes that all Territorians should ultimately benefit from any Treaty, which must provide for substantive outcomes. It’s founded on the agreement that there has been “deep injustice done to Aboriginal people, including violent dispossession, the regression of their languages and cultures and the forcible removal of children from their families, which have left a legacy of trauma and loss that needs to be addressed and healed”.

“The process will begin with an open slate. We will start with nothing on or off the table,” Mr Gunner said.

The MoU acknowledges that there is a range of Aboriginal interests in the Territory, and that all Aboriginal people must have the opportunity to be fully engaged. It further acknowledges that non-Aboriginal people “need to be brought along in this process.”

The document leaves open the possibility of multiple treaties, and lays out a timetable for the work of the Treaty Commissioner.

Part 2 Bill Shorten Speech at Barunga

I acknowledge the traditional custodians of this land, I pay my respects to elders past, present and emerging.

It’s true everywhere on this mighty continent but no more so than here and now: this is, was and always will be Aboriginal land.

I also want to acknowledge, amongst all of the distinguished guests, including Nigel Scullion, I want to acknowledge all the leaders and the Land Council members.

Not just now but those who were here 30 years ago making such significant decisions. And we should remember those who have passed between then and now.

I thank the Bagala mob for having us on their land.

I also want to acknowledge members of the Stolen Generations who are here with us.

And to you, I wish to reiterate the commitment of my party that if we are elected we will provide overdue compensation to the remaining survivors of the Stolen Generations here in the Northern Territory and everywhere else in Australia.

Thirty years ago, the Barunga Statement was made. It was only 327 words but they were powerful.

But let me acknowledge that in the intervening 30 years not enough of the words, or the spirit,  have been kept.

I’m embarrassed the Barunga Statement hangs on a wall in Parliament House and too many members of parliament wouldn’t even know it was there. And too many walk past it, their eyes looking the other way.

But I’m not here today to talk about failure, I want to add words of hope.

When I see and meet the elders and the leaders of the Land Councils, I see hope.

When I see Senator Pat Dodson, Senator Malarndirri McCarthy, Linda Burney – first Australians in the Parliament – I see hope.

When I see so many of you here, here for the music and the sport, here to listen and to learn, I see hope.

Yesterday at Katherine High School, remarkable young teenage girls from the Stars Foundation, I saw hope. Remarkable young Aboriginal boys, teenagers at the Clontarf Foundation, I see hope.

I see hope but I also acknowledge there is unfinished business.

Not unfinished business here but unfinished business across our nation. We have not come far enough.

We need to reset the relationship between our first Australians and all other Australians, we need to change the way we do business.

Not until we are a reconciled nation can any of us help fulfil the destiny this nation has.

We need to change the way we talk to each other and act to each other.

I see that we need to use honour, equality, respect and recognition.

For me coming here is a privilege but it is also a reminder. We need to take the Barunga Statement and use it as a map on our journey to deliver a voice for our first Australians in the parliament and in the constitution.

We need to work towards a Makarrata Commission, a truth-telling commission.

Because until our communities can reconcile a joint narrative about the history of this country, we cannot truly be reconciled.

And we also need to make clear that if we can establish a Voice for our first Australians – the decisions made about them are made with them and by them.

This is not a radical concept. It is nothing less than we should expect in any other circumstances.

We should not be afraid either, of the using our voice and the voice of first Australians to talk about treaties and agreement-making between our first Australians and levels of government within Australia.

I believe that Australians have the goodwill to reconcile this country. What they don’t have is the leadership in this country to drive proper and meaningful reconciliation.

I say to the people who fear the concepts of agreement-making, of a Voice, of treaties.

I say to these people who fear this: you have nothing to lose.

You still will be able to play football on the MCG, your backyard hills-hoists will not be part of any claim, the chickens will still lay eggs.

We are not giving a special deal to our first Australians – because they don’t get a special deal in our country.

A famous man once said, it’s all very well that to say that you lift yourself up by your bootstraps but if you don’t own a pair of boots, you’re not starting from the same position.

So I regard the spirit of Barunga as a reminder to trust the better angels of the nature of the Australian people, to recognise that we can’t honour our country unless we honour our first Australians.

Unless we recognise and respect and have equality this nation will not be the country it should be when – because of the colour of your skin – your life expectancy, your access to healthcare, your educational opportunity, your access to housing and to justice are discriminated against.

So I understand very keenly not just the obligation here but the obligation elsewhere for leadership and I thank you very much for inviting me to be part of this great festival today.

Part 3 Indigenous deride Scullion for his offer: ‘Take my job’

Aboriginal leaders and constitutional lawyers have slammed a proposal from Indigenous Affairs Minister Nigel Scullion to replace his job with an indigenous committee, arguing it is “far more radical” than their proposal for a constitutionally enshrined indigenous voice to parliament.

Senator Scullion made the call during an interview at the Barunga Festival near Katherine in the Northern Territory yesterday, declaring the voice to parliament was “nothing” next to the decision-making and policymaking powers that come with his office.

The voice to parliament has been championed by the Referendum Council and would involve an indigenous representative voice being enshrined in the constitution, as called for by indigenous leaders from across Australia in last year’s Uluru Statement.

Aboriginal activist and constitutional law professor Megan Davis was highly critical of Senator Scullion’s idea.

“The proposal to replace a minister of the crown with a group of unelected indigenous leaders is far more radical than what the Uluru reform calls for, a voice to the parliament,” Professor Davis said. “It suggests a lack of understanding of how cabinet government works.”

Indigenous academic Marcia Langton said she believed Aboriginal people were “perfectly well aware” of the power held by the Indigenous Affairs Minister.

“The Uluru Statement from the Heart calls for a voice to ­parliament, and I’m pretty sure this was not what was meant by the Uluru indigenous Convention delegates,” Professor Langton said.

Former Kimberley Land Council CEO Nolan Hunter said the idea was unworkable.

“If you applied the same thinking to all the other portfolio areas, how would that work?” he said.

Mr Hunter said Senator Scullion’s idea was a distraction from constructive work the indigenous community had been doing towards the voice to parliament.

Constitutional law professor Cheryl Saunders, who is not indigenous, was also sceptical, tweeting: “So much for the Parliament. And, for that matter, the cabinet.”

Senator Scullion accused the Referendum Council of being “irresponsible” in proposing the voice to parliament without also proposing a question to put to a referendum.

A parliamentary committee co-chaired by Labor senator Pat Dodson and Liberal MP Julian Leeser is examining recognition for indigenous Australians in the constitution, with submissions due today.

Senator Scullion said a voice to ­parliament was “all fluff” compared with the power his job holds.

“It’s my job, mate. It’s my job,” he told Sky News. “I have the money and I have the capacity, not me, but the job has the capacity to allocate funds, to create policy, to create change and to do stuff … Now if you don’t have that you’re just fluffing around the edges. You don’t want a voice to parliament, you don’t want a third chamber … it is nothing next to the decision-making, the policymaking, that comes with my office”.

Asked whether he was proposing putting the powers of his job in the hands of indigenous Australians, Senator Scullion said: “Absolutely. Because they would run their own thing.”

He knew from his interactions with Aboriginal people “that part of what they want is more control. So this should be a part of the conversation, a wider conversation.”

He had not “specifically” discussed his idea with Prime Minister Malcolm Turnbull. “My utterances are not necessarily the views of government,” he said.

NACCHO Aboriginal Health #NRW2018 News Alerts : 1. @RACGP The importance of culturally appropriate healthcare spaces 2. @AusHealthcare @Aus_Lighthouse Recognising the historic experience of #Indigenous patients is key to reconciliation

Patients have the right to respectful care that promotes their dignity, privacy and safety.

Equipped with greater cultural awareness and the ability to ensure cultural safety, GPs will provide better quality and more appropriate care to all of their patients.
 
It will also ensure they are well-rounded and more effective doctors.’

Associate Professor Peter O’Mara, Chair of RACGP Aboriginal and Torres Strait Islander Health, believes GPs can make important contributions towards creating a safe and culturally welcoming environment for Aboriginal and Torres Strait Islander peoples.

A/Prof Peter O’Mara, NACCHO Chair John Singer Minister Ken Wyatt & RACGP President Dr Bastian Seidel launch the National guide at Parliament house 28 March

He views National Reconciliation Week (27 May – 3 June) as an opportunity to improve the relationships between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians.

To mark National Reconciliation Week, Morgan Liotta from newsGP looks at the importance of cultural safety in general practice and highlights some useful resources for GPs and practice teams.

See Full RACGP Press Release Part 2 Below

The inequitable situation whereby Aboriginal and Torres Strait Islanders are 30% less likely to receive appropriate care after a heart attack demands action.

 Working in partnership with Aboriginal and Torres Strait Islander peoples and health organisations is the most effective tool for building cultural safety in our public hospitals, reducing discharge against medical advice and improving care pathways after discharge.

Understanding the true history of Australia allows non-Indigenous clinicians and health administrators to be aware of the background to our current situation, learn about their stereotypes, reflect on practices and build trust with Aboriginal and Torres Strait Islander people.’

Dr Chris Bourke, a Gamillaroi man and Director of Strategic Programs at the AHHA, said the five dimensions of reconciliation—race relations, equality and equity, institutional integrity, unity and historical acceptance—directly relate to the Lighthouse goal of achieving better outcomes for Aboriginal and Torres Strait Islander patients who go to hospital after a heart attack.

Hospitals are developing stronger links with ACCHO’s / Aboriginal Medical Services; this means discharges are better planned, so patients are more likely to access follow up appointments, take ongoing medication and use cardiac rehabilitation services.

See Full Press Release Part 2 Below

Part 1 The RACGP The importance of culturally appropriate healthcare spaces

Given GPs are considered the first point of contact for most Australians when accessing healthcare, a culturally responsive general practice environment can play a significant part in improving that access, and can be crucial to closing the gap in health outcomes.

Ada Parry is a community representative on the RACGP Aboriginal and Torres Strait Islander Health Board. She agrees that cultural awareness benefits all aspects of a healthcare relationship – from a patient’s greeting as they enter a practice to fostering an ongoing connection throughout the care.

‘A really simple step is to have a friendly face at reception. Many Aboriginal and Torres Strait Islander people go to mainstream health services and want to be treated like everyone else,’ Ms Parry told newsGP.

 

‘It is important to understand that some Aboriginal and Torres Strait Islander patients may have a different culture or cultural practices to non-Indigenous Australians.

‘If [healthcare professionals] don’t show that they care about those differences, this can really affect their patients.’

Ms Parry strongly believes that taking the time to get to know patients, to hear their story and help them understand their illness and treatments can make a big difference.

‘People need to get past stereotypes and stop making assumptions,’ she said.

‘The approaches that work for most of your patients may not always work for Aboriginal and Torres Strait Islander patients.

‘Treat patients the way you would like to be treated.’

Associate Professor O’Mara agrees, emphasising that the strength of culturally responsive care is not only for patients.

‘The role healthcare professionals, organisations, medical colleges and governments have in providing safe and appropriate spaces for Aboriginal and Torres Strait Islander patients could not only benefit the patients, but also the healthcare providers themselves,’ he said.

NACCHO & will be running free half day workshops to support practice teams to maximise the opportunity for prevention of disease for Indigenous clients . For busy GPs, members , practice nurses or ACCHO practice managers

Details HERE

GP resources

The RACGP has a number of educational resources and standards that help to support the cultural needs of Aboriginal and Torres Strait Islander peoples:

Part 2 AHHA Recognising the historic experience of Indigenous patients is key to reconciliation

Understanding the history behind why Aboriginal and Torres Strait Islander patients are five times more likely to leave hospital against medical advice is key to achieving reconciliation in the hospital system, the Australian Healthcare and Hospitals Association (AHHA) and the Heart Foundation said this week.

National Reconciliation Week is this week, and the theme ‘Don’t Keep History a Mystery’ highlights the importance of all Australians exploring our past, learning more about Aboriginal and Torres Strait Islander histories and cultures, and developing a deeper understanding of our national story.

Reitai Minogue, national manager for the Lighthouse Hospital Project, said, ‘Closing the heart health gap between Indigenous and non-Indigenous Australians requires understanding why many Aboriginal and Torres Strait Islander patients have a distrust of hospitals.

‘Historic experiences such as racism, miscommunication and mistreatment have influenced the level of distrust, which is reflected in the fact that Aboriginal and Torres Strait Islander patients are five times more likely to leave hospital against medical advice.’

The Lighthouse Hospital Project, a federally funded joint program by the AHHA and the Heart Foundation, is working with 18 hospitals around the nation to transform the experience of healthcare for Indigenous patients by trying to make their environments more culturally safe.

Examples of positive changes include improving the hospital environment with local artwork, bush gardens and cultural spaces for family, and expanding and better supporting the Aboriginal workforce. Hospitals are developing stronger links with Aboriginal Medical Services; this means discharges are better planned, so patients are more likely to access follow up appointments, take ongoing medication and use cardiac rehabilitation services.

About the Lighthouse Hospitals Project

The Lighthouse Hospitals Project is a joint initiative of AHHA and the Heart Foundation. The $10 million third phase of the Lighthouse Hospitals Project is funded by the Commonwealth Department of Health through the Indigenous Australians’ Health Program.

NSW: Coffs Harbour Health Campus, John Hunter Hospital, Liverpool Hospital, Orange Health Service and Tamworth Rural Referral Hospital.

NT: Royal Darwin Hospital.

Qld: Cairns and Hinterland Hospital and Health Service, Mount Isa Base Hospital, Princess Alexandra Hospital, Prince Charles Hospital and Townsville Hospital and Health Service.

SA: Flinders Medical Centre. Vic: Bairnsdale Regional Health Service.

WA: Broome Regional Health Campus, Fiona Stanley Hospital, Kalgoorlie Health Campus, Royal Perth Hospital and Sir Charles Gairdner Hospital.

 

NACCHO #ANZACday2018 tribute : Our black history: #LestWeForget Aboriginal and Torres Strait Islander veterans

 

” Over 1000 Indigenous Australians fought in the First World War. They came from a section of society with few rights, low wages, and poor living conditions. Most Indigenous Australians could not vote and none were counted in the census. But once in the AIF, they were treated as equals. They were paid the same as other soldiers and generally accepted without prejudice.”

From the Australian War Memorial Indigenous Defence Service Website

Private Miller Mack served in World War I from 1916-17 alongside fellow Australian troops among the 7th Reinforcements in France.

 ” Private Miller Mack’s image is iconic – frequently used as a symbol of Indigenous Australians’ important contribution to the ANZAC war effort. Yet for nearly a century, the soldier himself has lain forgotten, in an unmarked pauper’s grave. Now, says his grand-niece Michelle Lovegrove, he has finally been given the burial he deserves, as his body has been re-interred on Ngarrindjeri land. ”

Read full story here

Aboriginal and Torres Strait Islander people have served in every conflict and commitment involving Australian defence contingents since Federation, including both world wars and the intervals of peace since the Second World War.

Artwork via Lee Anthony Hampton from Koori Kicks Art.

Researching Indigenous service

Little was known publicly about the presence of Indigenous men and women in Australia’s armed forces prior to the 1970s. Subsequent research has established a record of Indigenous service dating back to the start of the Commonwealth era in 1901, and even a small number of individual enlistments in the colonial defence forces before that.

It is impossible to determine the exact number of Indigenous individuals who participated in each conflict, and this research is ongoing. New names are constantly emerging, while some have been removed after research identified them as non-Indigenous.

Before 1980, individuals enlisting in the defence forces were not asked whether or not they were of an Indigenous background. While service records sometimes contain information which may suggest Aboriginal or Torres Strait Islander heritage, many servicemen have been identified as Indigenous by their descendants.

Here you can find a list of known indigenous service people: https://www.awm.gov.au/indigenous-service

First World War

Over 1000 Indigenous Australians fought in the First World War. They came from a section of society with few rights, low wages, and poor living conditions. Most Indigenous Australians could not vote and none were counted in the census. But once in the AIF, they were treated as equals. They were paid the same as other soldiers and generally accepted without prejudice.

When war broke out in 1914, many Indigenous Australians who tried to enlist were rejected on the grounds of race; others slipped through the net. By October 1917, when recruits were harder to find and one conscription referendum had already been lost, restrictions were cautiously eased. A new Military Order stated: “Half-castes may be enlisted in the Australian Imperial Force provided that the examining Medical Officers are satisfied that one of the parents is of European origin.”

This was as far as Australia – officially – would go.

Why did they fight?

Loyalty and patriotism may have encouraged Indigenous Australians to enlist. Some saw it as a chance to prove themselves the equal of Europeans or to push for better treatment after the war.

For many Australians in 1914 the offer of 6 shillings a day for a trip overseas was simply too good to miss.

Indigenous Australians in the First World War served on equal terms but after the war, in areas such as education, employment, and civil liberties, Aboriginal ex-servicemen and women found that discrimination remained or, indeed, had worsened during the war period.

The post First World War Period

Only one Indigenous Australian is known to have received land in New South Wales under a “soldier settlement” scheme, despite the fact that much of the best farming land in Aboriginal reserves was confiscated for soldier settlement blocks.

The repression of Indigenous Australians increased between the wars, as protection acts gave government officials greater control over Indigenous Australians. As late as 1928 Indigenous Australians were being massacred in reprisal raids. A considerable Aboriginal political movement in the 1930s achieved little improvement in civil rights.

Second World War

Lieutenant (Lt) T.C. Derrick, VC DCM (right) with Lt R. W. Saunders

Hundreds of Indigenous Australians served in the 2nd AIF and the militia. Many were killed fighting and at least a dozen died as prisoners of war. As in the First World War, Indigenous Australians served under the same conditions as whites and, in most cases, with the promise of full citizenship rights after the war. Generally, there seems to have been little racism between soldiers.

In 1939 Indigenous Australians were divided over the issue of military service. Some Aboriginal organisations believed war service would help the push for full citizenship rights and proposed the formation of special Aboriginal battalions to maximise public visibility.

Others, such as William Cooper, the Secretary of the Australian Indigenous Australians’ League, argued that Indigenous Australians should not fight for white Australia. Cooper had lost his son in the First World War and was bitter that Aboriginal sacrifice had not brought any improvement in rights and conditions. He likened conditions in white-administered Aboriginal settlements to those suffered by Jews under Hitler. Cooper demanded improvements at home before taking up “the privilege of defending the land which was taken from him by the White race without compensation or even kindness”.

Enlistment Second World War

At the start of the Second World War Indigenous Australians and Torres Strait Islanders were allowed to enlist and many did so. But in 1940 the Defence Committee decided the enlistment of Indigenous Australians was “neither necessary not desirable”, partly because white Australians would object to serving with them. However, when Japan entered the war increased need for manpower forced the loosening of restrictions. Torres Strait Islanders were recruited in large numbers and Indigenous Australians increasingly enlisted as soldiers and were recruited or conscripted into labour corps.

In the front line

With the Japanese advance in 1942, Indigenous Australians and Torres Strait Islanders in the north found themselves in the front line against the attackers. There were fears that Aboriginal contact with Japanese pearlers before the war might lead to their giving assistance to the enemy. Like the peoples of South-East Asia under colonial regimes, Indigenous Australians might easily have seen the Japanese as liberators from white rule. Many did express bitterness at their treatment, but, overwhelmingly, Indigenous Australians supported the country’s defence.

The post Second World War period

Returned soldiers

Wartime service gave many Indigenous Australians pride and confidence in demanding their rights. Moreover, the army in northern Australia had been a benevolent employer compared to pre-war pastoralists and helped to change attitudes to Indigenous Australians as employees.

Nevertheless, Indigenous Australians who fought for their country came back to much the same discrimination as before. For example, many were barred from Returned and Services League clubs, except on Anzac Day. Many of them were not given the right to vote for another 17 years.

Enlistment after the war

Once the intense demands of the war were gone, the army re-imposed its restrictions on enlistment. But attitudes had changed and restrictions based on race were abandoned in 1949. Since then Indigenous Australians and Torres Strait Islanders have served in all conflicts in which Australia has participated.

Other services

Little is known about how many Indigenous Australians have served in the Royal Australian Air Force (RAAF) and the Royal Australian Navy (RAN). The numbers are likely lower than for the army but future research may tell a different story.

RAAF

Throughout the Second World War the RAAF, with its huge need for manpower, was less restrictive in its recruiting than the army. However, little is known about Aboriginal aircrew. Indigenous Australians were employed for surveillance in northern Australia and to rescue downed pilots.

Leonard Waters

Leonard Waters, a childhood admirer of Charles Kingsford-Smith and Amy Johnson, joined the RAAF in 1942. After lengthy and highly competitve training he was selected as a pilot and assigned to 78 Squadron, stationed in Dutch New Guinea and later in Borneo. The squadron flew Kittyhawk fighters like the one on display inthe Memorial’s Aircraft Hall.

Waters named his Kittyhawk “Black Magic” and flew 95 operational sorties. After the war he hoped to find a career in civilian flying but bureaucratic delays and lack of financial backing forced him to go back to shearing. Like many others, he found civilian life did not allow him to use the skills that he had gained during the war.

RAN

As well as an unknown number of formally enlisted Indigenous Australians and Islanders, the RAN also employed some informal units. For example, John Gribble, a coastwatcher on Melville Island, formed a unit of 36 Indigenous Australians which patrolled a large area of coast and islands. The men were never formally enlisted and remained unpaid throughout the war, despite the promise of otherwise.

Kamuel Abednego

The United States Army recruited about 20 Torres Strait Islanders as crewmen on its small ships operating in the Torres Strait and around Papua New Guinea. Kamuel Abednego was given the rank of lieutenant, at a time when no Indigenous Australian or Islander had served as a commissioned officer with the Australian forces.

Life on the home front

The war brought greater contact than ever before between the whites of southern Australia and the Indigenous Australians and Torres Strait Islanders of the north. For the whites it was a chance to learn about Aboriginal culture and see the poor conditions imposed on Indigenous Australians. For the Indigenous Australians the war accelerated the process of cultural change and, in the long term, ensured a position of greater equality in Australian society.

Labour units

During the Second World War the army and RAAF depended heavily on Aboriginal labour in northern Australia. Indigenous Australians worked on construction sites, in army butcheries, and on army farms. They also drove trucks, handled cargo, and provided general labour around camps. The RAAF sited airfields and radar stations near missions that could provide Aboriginal labour. At a time when Australia was drawing on all its reserves of men and women to support the war effort, the contribution of Indigenous Australians was vital.

The army began to employ Indigenous Australians in the Northern Territory in 1933, on conditions similar to those endured by Aboriginal workers on pastoral stations: long hours, poor housing and diet, and low pay. But as the army took over control of settlements from the Native Affairs Branch during the war conditions improved greatly. For the first time Indigenous Australians were given adequate housing and sanitation, fixed working hours, proper rations, and access to medical treatment in army hospitals.

Pay rates remained low. The army tried to increase pay above the standard five shillings a week and at one stage the RAAF was paying Indigenous Australians five shillings a day. But pressure from the civilian administration and pastoralists forced pay back to the standard rate.

In some areas the war caused great hardship. In the islands of Torres Strait, the pearling luggers that provided most of the local income were confiscated in case they fell into Japanese hands. The Islanders enlisted in units such as the Torres Strait Light Infantry, in which their pay was much lower than whites and often not enough to send home to feed their families

Women

Aboriginal women also played an important role. Many enlisted in the women’s services or worked in war industries. In northern Australia Aboriginal and Islander women worked hard to support isolated RAAF outposts and even helped to salvage crashed aircraft.

Oodgeroo Noonuccal (Kath Walker)

Oodgeroo Noonuccal joined the Australian Women’s Army Service in 1942, after her two brothers were captured by the Japanese at the fall of Singapore. Serving as a signaller in Brisbane she met many black American soldiers, as well as European Australians. These contacts helped to lay the foundations for her later advocacy of Aboriginal rights.

Torres Strait Islander units

Since early the early twentieth century proposals were made to train the Indigenous Australians of northern Australia as a defence force. In the Second World War these ideas were tried out.

In 1941 the Torres Strait Light Infantry Battalion was formed to defend the strategically-important Torres Strait area. Other Islander units were also created, especially for water transport and as coastal artillery. The battalion never had the chance to engage the enemy but some were sent on patrol into Japanese-controlled Dutch New Guinea.

By 1944 almost every able-bodied male Torres Strait Islander had enlisted. However, they never received the same rates of pay or conditions as white soldiers. At first their pay was one-third that of regular soldiers. After a two-day “mutiny” in December 1943 this was raised to two-thirds.

In proportion to population, no community in Australia contributed more to the war effort in the Second World War than the Torres Strait Islanders.

Donald Thomson and the Northern Territory Special Reconnaissance Unit

Donald Thomson was an anthropologist from Melbourne who had lived with the East Arnhem Land Indigenous Australians for two years in the 1930s. In 1941 he set up and led the Northern Territory Special Reconnaissance Unit, an irregular army unit consisting of 51 Indigenous Australians, five whites, and a number of Pacific and Torres Strait Islanders. Three of the men had been to gaol for killing the crews of two Japanese pearling luggers in 1932. Now they were told that it was their duty to kill Japanese.

The members of the unit were to use their traditional bushcraft and fighting skills to patrol the coastal area, establish coastwatchers, and fight a guerilla war against any Japanese who landed. Living off the country and using traditional weapons, they were mobile and had no supply line to protect. Thomson shared the group’s hardships and used his knowledge of Aboriginal custom to help deal with traditional rivalries. The unit was eventually disbanded, once the fear of a Japanese landing had disappeared.

The Indigenous Australians in the unit received no monetary pay until back pay and medals were finally awarded in 1992.

Kapiu Masai Gagai

Kapiu Gagai was a Torres Strait Islander from Badu Island. He was a skilled boatman and carpenter and was working on pearling luggers when he joined Donald Thomson in Arnhem Land during the 1930s. In 1941 he again joined Thomson, this time in the Northern Territory Special Reconnaissance Unit. As bosun of Thomson’s vessel, the Aroetta, he patrolled the coast to prevent Japanese infiltration. Later he accompanied Thomson on patrol into Japanese-held Dutch New Guinea, where he was badly wounded. Gagai never received equivalent pay to white soldiers, which was also difficult for his family during and after the war.

Indigenous personnel are known to have served in later conflicts and operations (including in Somalia, East Timor, Afghanistan, Iraq, and on peacekeeping operations) but no numbers are available.

In the 1980s the Department of Defence began collecting information about Indigenous heritage, and these figures show that the number of Indigenous men and women serving in the Australian Defence Force has been increasing since the 1990s. The department claimed that in early 2014 there were 1,054 Indigenous service personnel (on both permanent and active reserve) in the Australian Defence Force, representing about 1.4 per cent of the ADF’s uniformed workforce.

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@NACCHOChair Aboriginal Health Press Release #Apology10 #StolenGeneration Reflections from national Aboriginal community controlled health organisations

The Apology Excerpt  – 13 February, 2008

 ” The time has now come for the nation to turn a new page in Australia’s history by righting the wrongs of the past and so moving forward with confidence to the future.

We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians.

We apologise especially for the removal of Aboriginal and Torres Strait Islander children from their families, their communities and their country.

For the pain, suffering and hurt of these Stolen Generations, their descendants and for their families left behind, we say sorry.

To the mothers and the fathers, the brothers and the sisters, for the breaking up of families and communities, we say sorry.

And for the indignity and degradation thus inflicted on a proud people and a proud culture, we say sorry.”

1.1 National Aboriginal Community Controlled Health Organisation (NACCHO) Mr John Singer reflects on the momentous day

2.1 Vic: Ten years ago, VACCHO CEO  Ian Hamm welcomed words he had been waiting a lifetime to hear

2.2 Vic Ballarat and District Aboriginal Cooperative (BADAC) commemorates Apology – Ten Years anniversary

2.3 VIC : VAHS community commemorates the 10th Anniversary of the National Apology of the Stolen Generation 

3.NSW:  AHMRC reflects on progress that has been made since the National Apology was delivered by the Prime Minister in 2008

4. WA : Treasurer and Aboriginal Affairs Minister Ben Wyatt, says his father never recovered from being a Stolen Generations child

5. ACT : For a community to make any kind of good, strong progress, the solutions need to come says Harry Williams

6. NT : Danila Dilba ACCHO staff Darwin came out in force to attend the 10th Anniversary of the Apology Day

7. QLD : Apunipima ACCHO : Coen Well Being Centre FNQ hold their annual acknowledgement of Sorry Day/ Apology Day

7.2 QLD Wuchopperen ACCHO Cairns Helping to Close the Gap

8.Tas : A decade on from the national apology to the Stolen Generations, Aboriginal children in Tasmania continue to be removed at unacceptable rates.

Warning Intro Picture above and The ‘Stolen Generations’ Testimonies’ project website

The ‘Stolen Generations’ Testimonies’ project is an initiative to record on film the personal testimonies of Australia’s Stolen Generations Survivors and share them online.

The Stolen Generations’ Testimonies Foundation hopes the online museum will become a national treasure and a unique and sacred keeping place for Stolen Generations’ Survivors’ Testimonies.

By allowing Australians to listen to the Survivors’ stories with open hearts and without judgment, the foundation hopes more people will be engaged in the healing process.

View HERE

Aboriginal and Torres Strait Islander viewers should exercise caution when viewing this website as it contains images of deceased persons.The people speaking in this website describe being removed from family and community. They regard themselves as belonging to the Stolen Generations.

1.1 National Aboriginal Community Controlled Health Organisation (NACCHO) Mr John Singer reflects on the momentous day.

“2008 was a time that the Government seriously committed to doing better by Aboriginal and Torres Strait Islander people into the future, where we committed to Closing the Gap in life expectancy between Indigenous peoples and non-Indigenous Australians.

Today we commemorate this significant milestone whilst reflecting on the work that still needs to be done – the truth that still needs to be told and the work that still needs to happen to Close the Gap,”

We also welcome a commitment to convene a national summit on First Nation’s Children to address the very high rates of Indigenous children in out-of-home care, and prevent the emergence of another generation of children living away from family, community and culture,”

Marking the tenth anniversary of the Apology, the Chair of the National Aboriginal Community Controlled Health Organisation (NACCHO) Mr John Singer reflected on the momentous day.

Download the full NACCHO Press Release

NACCHO media release apology – 13 Feb 18 – FINAL

Still more needs to be done to ensure Aboriginal and Torres Strait Islander peoples live strong, proud and healthy lives, ten years after Prime Minister Kevin Rudd issued the Apology to the Stolen Generations and more than 20 years after the Bringing Them Home report.

NACCHO knows that closing the gap depends on putting Aboriginal Health in Aboriginal hands so they can guide dealing with the trauma and pain of the past.

“We know that Aboriginal and Torres Strait Islander peoples need to be in charge of their own development, health and wellbeing. And that is why Aboriginal Community Controlled Health Organisations (ACCHOs) are so important.”

ACCHOs put Aboriginal and Torres Strait Islander peoples in the driving seat of their own health. They consistently demonstrate better health outcomes for Aboriginal and Torres Strait Islander peoples than mainstream health services, at better value for money.

“Forty years on from the first community controlled service in Redfern, there are still regions where there is low access to health services and elevated levels of disease experienced by Aboriginal and Torres Strait Islander peoples. Government needs to fund what is working in improving Aboriginal health and provide funding for new ACCHOs in these regions.

“We could also do better if more funding for disease specific initiatives was provided by Government.

“We need to get serious about Closing the Gap and that means Aboriginal and Torres Strait Islander peoples and their organisations co-designing policies and service delivery,” Mr Singer said.

NACCHO acknowledges the streamlined funding from the Australian Government, signed on 1 July 2017 and mentioned by the Prime Minister in his recent Closing the Gap Statement to Parliament. The new funding arrangement streamlines the provision of our health service support funding so that we can better represent the needs of ACCHOs in our policy development and advice.

The anniversary of the apology is a day to reflect on the past but also to recommit to a brighter future for Aboriginal and Torres Strait Islander peoples.

2.1 Vic: Ten years ago, VACCHO CEO  Ian Hamm welcomed words he had been waiting a lifetime to hear.

“For the pain, suffering and hurt of these Stolen Generations, their descendants and for their families left behind, we say sorry,” Kevin Rudd, then prime minister, said in parliament.

The apology on 13 February, 2008, referred to a shameful national chapter in which indigenous children were forcibly removed from their families.

Mr Hamm was among them.

As a three-week-old baby in 1964, he was taken from his Aboriginal family by government officers and adopted into a white community.

Tens of thousands of other indigenous children were removed over successive generations until 1970, under policies aimed at assimilation.

Mr Hamm said Mr Rudd’s historic apology helped changed his own sense of identity.

“My country doesn’t argue about me any more – it gave me peace that my story, like so many others, wasn’t a matter of debate,” he told the BBC.

“I remember writing out my feelings the day after the speech and I called it: ‘Today is the day I wake up.'”

An estimated 20,000 members of the Stolen Generations are alive today. Many have described the apology as a watershed moment.

“It was a day I will never, ever forget in my life because we were being acknowledged as a group of people,” Aunty Lorraine Peeters told the Special Broadcasting Service.

Michael Welsh told the Australian Broadcasting Corp: “It’s made a big difference to me in my life, through my life, where I’ve journeyed.”

A woman watches the Australian government’s apology to indigenous peopleImage copyright Getty Images

A landmark 1997 report, titled, Bringing Them Home, estimated that as many as one in three indigenous children were taken and placed in institutions and foster care, where many suffered abuse and neglect.

A government-funded survivors group, the Healing Foundation, said it had a “profoundly destructive” impact on those removed and their families, many of whom had carried lifelong trauma.

‘Keep going’

Indigenous Australians, who comprise about 3% of the population, continue to to experience high levels of disadvantage.

On Monday, the government released an annual report showing that Australia is failing four of seven measures aimed at improving indigenous lives.

Mr Hamm said that much optimism about addressing inequality had not been fulfilled since the apology. However, he urged Australians not to give up.

“It’s easy to give in to despair and say it’s too hard, but for us, remembering a moment like [the apology] is a boost,” he said.

“It’s a breath of air into our lungs to revive you and keep you going.”

2.2 Vic Ballarat and District Aboriginal Cooperative (BADAC) commemorates Apology – Ten Years anniversary

February 13 2018 marks ten years since the Apology to Australia’s Indigenous Peoples.

Ballarat and District Aboriginal Cooperative (BADAC) attended a ceremony this morning to mark the occasion at Child and Family Services (CAFS) in Ballarat.

BADAC CEO Karen Heap acknowledged the deep significance of the day for the Aboriginal and Torres Strait Islander community in the broader Ballarat area.

‘This is such an important occasion. There are many current members of the regional Ballarat Aboriginal and Torres Strait Islander community who were either members of the Stolen Generations themselves, or have family members who were affected.

‘The broader community may not be aware that many of the Stolen children who were removed from families all around Victoria and even interstate, were brought here to the Ballarat orphanage.

‘These Aboriginal and Torres Strait Islander people have grown up without knowing their families, their culture, their language or where they belong.’

Ms Heap said that BADAC currently runs programs which help to support members of the Stolen Generations.

‘Many have stayed in Ballarat, and brought up their own families here. The Stolen Generations people are here and part of our community.

‘So thank you CAFS for hosting the event this morning, and thank you to everyone who came to commemorate this occasion. It was so heartening to see so many present, and to stand together, both Aboriginal and Non-Aboriginal people of Ballarat and district.’

2.3 VIC : VAHS community commemorates the 10th Anniversary of the National Apology of the Stolen Generation 

Today we gathered as a community to commemorate the 10th Anniversary of the National Apology of the Stolen Generation Event. We had some amazing guest speakers. Thank you to everyone who shared their journeys, it truly showed great strength.

3.NSW:  AHMRC reflects on progress that has been made since the National Apology was delivered by the Prime Minister in 2008.

On the 10th anniversary of the National Apology, we take time to reflect on progress that has been made since the National Apology was delivered by the Prime Minister in 2008.

The National Apology was a public acknowledgement of the pain and suffering caused by the Australian Government with the effort to build new relationships between Indigenous and non-Indigenous Australians with the aim of addressing social injustice. This had a profound effect on many Aboriginal and Torres Strait Islander people as it was the first public commitment to engaging and working together with Australia’s Indigenous communities.

The Apology was a step in the right direction and since then we have seen the Redfern Statement launched during the 2016 Federal Election, where Aboriginal and Torres Strait Islander organisations and services came together to call for better resources and real reconciliation. It was an inspiring display of self-determination and strength for these organisations and services to demand for a say on how the Government’s decisions affect their lives.

“We still have work to do. The Government must ensure the social determinants of health for Aboriginal and Torres Strait Islander peoples is a priority.” said Stephen Blunden, Acting CEO at the Aboriginal Health & Medical Research Council (AHMRC) of NSW.

In reviewing the Closing the Gap initiative, with only one of the seven national targets being on track, we need to do better. We must do better.

As the former Prime Minister mentioned in the National Apology: “A future where we harness the determination of all Australians, Indigenous and non-Indigenous, to close the gap that lies between us in life expectancy, educational achievement and economic opportunity.”

If we are to make any real and lasting change, we must accept our history, put aside our differences and come together and really listen to the needs of the Aboriginal and Torres Strait Islander peoples.

4. WA : Treasurer and Aboriginal Affairs Minister Ben Wyatt, says his father never recovered from being a Stolen Generations child

West Australian Treasurer and Aboriginal Affairs Minister Ben Wyatt, who says his father never recovered from being a Stolen Generations child, has warned that well-meaning policy will fail if indigenous Australians are excluded from its design and implementation.

In a speech to mark the 10th anniversary of Kevin Rudd’s apology to the Stolen Generations, Mr Wyatt said the historic moment in federal parliament was still cause for celebration because it put to bed “that vexed, sometimes cruel, debate about the legitimacy of the Stolen Generations”.

Mr Wyatt — a former army lawyer, graduate of the London School of Economics and cousin of federal Aged Care and Indigenous Health Minister Ken Wyatt — said young indigenous leaders now had opportunities his late father Cedric could only have dreamt of.

“(But) the reality is that when you have policies … designed to remove their identity, designed to disconnect them from family and culture … those impacts will be felt for generations and we are seeing that,” Mr Wyatt said.

He said efforts towards Closing the Gap could not succeed unless Aboriginal people were part of the change.

“Without Aboriginal involvement … we will continue to have the infuriating and frustrating figures that we’ve seen in our jails and children in care,” he said.

Mr Wyatt’s father was born at the Moore River Native Settlement, which gained international notoriety in Phillip Noyce’s 2002 film Rabbit Proof Fence.

“It was a journey that defined him because of what happened to him and his mother, a journey that he was never able to recover from,” Mr Wyatt said yesterday.

“He was a determined guy but he also had a fundamental weakness as a result of that disconnection with his own mother and his own family.”

5. ACT : For a community to make any kind of good, strong progress, the solutions need to come says Harry Williams

Ten years may be a lifetime in politics, but for many indigenous Australians, 2008’s national apology to the stolen generations feels like yesterday.

Harry Williams was just 15 when he stood in the hall of Parliament House in Canberra, and watched then prime minister Kevin Rudd deliver the country’s apology as emotions ran high all around him.

“It was overwhelming”:.

“People were crying, some people were angry – it was overwhelming at the time,” he said.

“I didn’t really understand exactly what was going on, but I did really.”

Now 25, Mr Williams is passionate about educating Australians about indigenous history, and says change in the country’s relationship with its first peoples had to come from within.

“For a community to make any kind of good, strong progress, the solutions need to come

6. NT : Danila Dilba ACCHO staff Darwin came out in force to attend the 10th Anniversary of the Apology Day .

A great day organised by the NT Stolen Generations Aboriginal Corporation and held at Larrakia Nation.

It was a great turnout to remember a great moment in our history

7. QLD : Apunipima ACCHO : Coen Well Being Centre FNQ hold their annual acknowledgement of Sorry Day/ Apology Day .

The day was held at the centre with other community organisations sharing their acknowledgements of this special event with Elders and community members

7.2 QLD Wuchopperen ACCHO Cairns Helping to Close the Gap

Wuchopperen Health Service Limited Chairperson Donnella Mills said the 2018 Close the Gap statement demonstrates much more needs to be done to achieve health, education and employment parity between Aboriginal and/or Torres Strait Islander peoples and non-Indigenous Australians.

Ms Mills said it was time that the government seriously committed to doing better by Aboriginal and Torres Strait Islander peoples, now and into the future, through real partnerships which are community driven and community led.

‘It is very good news that a range of targets, including child mortality, early childhood education and year 12 attainment are on track. The challenge is that other targets, life expectancy, literacy and numeracy, and employment, remain out of reach,’ Ms Mills said.

‘Wuchopperen echoes the call of our peak body, the National Aboriginal Community Controlled Health Organisation, for dedicated disease specific funding to be made available to Aboriginal Community Controlled Health Organisation where populations are particularly vulnerable.’

‘In this, the tenth year since the Apology, it is timely to recognise that historical trauma, dispossession, government control and loss of culture, are just some of the social determinants which impact on people’s health, and the ability for people to manage their own health. Wuchopperen recognises the complexity of peoples’ lives and the range of factors which impact health, and provide a comprehensive suite of services to address these.’

‘Wuchopperen is looking forward to being part of the conversation regarding the Close the Gap targets which cease in 2018, and contributing our experience and expertise to formulating new, national goals in real partnership with government

‘These goals must be underpinned by the principles of Aboriginal and/or Torres Strait Islander self – determination, freedom to plan our lives; control, a voice and decision making powers over our own affairs; and finding solutions to the issues that affect us.’

Closing the Gap: What Wuchopperen Health Service Limited Is Doing

TARGET: Close the gap in life expectancy within a generation (by 2031)

Wuchopperen’s health team consists of a multi-disciplinary team of health workers, doctors, registered nurses, allied health professionals, counsellors, psychologists, wellbeing workers indigenous liaison officers, and visiting specialists.

TARGET: Halve the gap in mortality rates for Indigenous children under five within a decade (by 2018)

Wuchopperen’s Child Health service provides health education and support to families to make healthy lifestyles choices for their children by keeping immunisations up to date, scheduling appointments for continuity of care health checks, and 100% implementation of care plans for all our patients to ensure they receive the best possible care.

This allows us to:

  • Identify risk factors through the increased uptake of Child Health Checks and develop appropriate intervention strategies in conjunction with parents and/or carers;
  • Reduce the adverse intermediate health outcomes in relation to children with chronic diseases; and
  • Improve and enhance education and awareness of the importance of immunisation to families.

Wuchopperen also provides a dedicated program for mum’s having their first Aboriginal and/or Torres Strait Islander baby. The Australian Nursing Family Partnership Program is available to first-time mothers of Aboriginal and/or Torres Strait Islander children who are under 26 weeks in their pregnancy. The Program runs from pregnancy until the child is two. The focus is to provide home visiting program to mothers, babies and significant family members to ensure that the child has the best possible start to life.

Staff support:

  • Safe sleeping using PEPI pods;
  • Implementation of the Circle of Security;
  • Parent group meetings; and
  • Support for fathers to become involved in their child’s life.

TARGET: 95 percent of all Indigenous four-year-olds enrolled in early childhood education (by 2025) – renewed target

TARGET: Close the gap between Indigenous and non-Indigenous school attendance within five years (by 2018)

TARGET: Halve the gap for Indigenous children in reading, writing and numeracy achievements within a decade (by 2018)

Wuchopperen’s Children and Family Centre is an early intervention and prevention program providing a holistic approach to bringing together education, health and family support. The programs are tailored to suit our community to best support our Aboriginal and Torres Strait Islander families with children from birth to nine years of age and include:

  • Delivery of play based early childhood activities to nurture developmental pathways and life trajectory of children;
  • Capacity and resiliency support to enable families to support their children and access early childhood education and care; and
  • Delivery of parenting programs and family support services to enable connections and strengthen linkages of families to appropriate support services.

Program in focus

Wuchopperen supports early education in a range of ways including running the HIPPY (Home Interaction Program for Parents and Youngsters) Program, a free, family friendly, two year program which helps children achieve at school.

HIPPY benefits pre-Prep children by:

  • Encouraging a love of learning
  • Maximising their chance of enjoying and doing well at school
  • Promoting language and listening skills and developing concentration
  • Building self-esteem and confidence in learning
  • Improving relationships between parents and children.

TARGET: Halve the gap in employment outcomes between Indigenous and non-Indigenous Australians within a decade (by 2018).

Wuchopperen currently has 68% staff identifying from Aboriginal and/or Torres Strait Islander descent. Only 31% of Wuchopperen roles are Identified, reflecting the fact that many non-Identified positions are being filled by applicants identifying as Aboriginal and/or Torres Strait Islander.

Placements

Wuchopperen values its relationship with the community and the opportunity for students to gain experience in the workplace is an element of this commitment.

During the 2016-17 financial year Wuchopperen supported eight students to participate in a work placement in a variety of disciplines, including health workers, and fifth year medical students.

8.Tas : A decade on from the national apology to the Stolen Generations, Aboriginal children in Tasmania continue to be removed at unacceptable rates.

Commenting on the most recent statistics about the removal of Aboriginal children from their families, Tasmanian Aboriginal Centre Manager Ms Lisa Coulson said in Launceston today,

“Aboriginal children in Tasmania are over 3 times more likely than other children to be the subject of child protection orders, to be removed from their families, and to be placed in out of home care (Australian Institute of Health and Welfare, Child Protection Australia 2015-16, Tables 4.4 and 5.2). The 1997 Report of the Inquiry into the Separation of Aboriginal Children from Their Families, the Bringing Them Home report, made 54 recommendations about how to stop that unacceptable situation.

Many of those recommendations found further support in our own Tasmanian study of child protection issues but Tasmanian authorities have ignored all our efforts to stop the trend of removals.

Minister Jacquie Petrusma most recently has ignored our calls for greater Aboriginal community involvement in child protection decisions, flying in the face of changes made in most other Australian States.”

Ms Coulson said that closing the gap in social outcomes and avoiding a repetition of the stolen generations “must have Aboriginal community decision making at its core, but that is exactly what is still lacking in Tasmania. Consistently with the most recent calls for a “refresh” of the COAG targets to close the gap by ensuring greater Aboriginal decision making in governmental processes, we are calling on the Tasmanian government to restore jurisdiction for child safety to the Aboriginal community.

Having destroyed our community structures and taken our children away, governments need to fund these new processes to ensure both a healthier future for our children and more empowered Aboriginal community structures for the future. We are up to the challenge”.

Lisa Coulson
Northern Regional Manager and Children and Families Spokesperson
Tasmanian Aboriginal Centre