‘The Oldest Therapy in the World’ with Leonie Hunter

While I am gearing up to undertake the first Forest Therapy* course offered on Australian soil down in the Yarra Ranges this week, it seems the interest in ecotherapeutic approaches to health and wellbeing is growing rapidly.  While the Western world is just catching up with the scientific evidence to prove nature can heal us from the social ills of overconsumption and environmental degradation, Indigenous cultures across the world have always known of the healing power of nature.   For many years I’ve heard Elders from the Tiwi Islands prescribe ‘going out bush’ as the best treatment for mental health problems and young people who are going off the rails, rather than traditional talk therapies.  Leonie Hunter of the Tiwi islands is my guest on ‘Talk the Walk’ this week.   With knowledge and wisdom passed down to her from family and a passion for understanding mental health in the 21st century, Leonie unpacks what ‘nature as healer’ means to the oldest culture in the world.

In this week’s episode, we explore:

  • the history of how Tiwi people have been using nature in healing ways
  • what parts of nature are used in traditional healing methods
  • the power of listening to the external and internal
  • healing physical ailments and the emotional self with bush medicine
  • what excites Leonie most about using bush therapy
  • how Leonie came to learn cultural healing knowledge and skills in nature
  • Leonie’s encounter with respected Kakadu elder Bill Neidjie
  • Key messages from nature for our lives today
  • Leonie picking bush peanuts

    The effects of not looking after the environment and the impact of stress on Aboriginal people’s health

  • the benefits of nature for children and Leonie’s dream of developing healing camps for youth
  • Leonie’s personal experience of the healing power of nature
  • Nature as a helper in the grieving process
  • Adopting traditional healing methods in the health system
  • Tips for non-Indigenous social workers who want to help Aboriginal clients access traditional healing in their recovery

This interview was conducted in nature.  We don’t apologise for that, but the sound quality is affected by the wind in some areas (sorry!)

To listen to this episode simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
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Don’t forget, if you or someone you know would make a great interview on ‘Talk the Walk’, send us an email from the Contact Page.

Things to follow up after the episode

*Forest Therapy is a term coined by the Association of Nature and Forest Therapy

Bill Neidjie – Author of ‘Story about Feeling’, ‘Gagudju Man’ and ‘Old Man’s Story’

‘Continuing the Bold and the Beautiful’ with Josephine Lee

The bold and beautiful Josephine Lee

Welcome back to Part 2 of my conversation with Josephine Lee, an inspiring Senior Aboriginal Social worker who has traversed all breadth of social work and currently finds herself supporting children, families and schools in remote parts of the NT.

We are often told that we can’t change the world, even though we enter social work to do just that.  After listening to this conversation with Josephine, you will walk away with renewed belief that change really IS possible!

Be prepared to be confronted and have your white middle class assumptions challenged, as we head into part two of my conversation with Josephine.

While it was an easy decision for me to interview Josephine surrounded by the beauty of nature, doing so means being open to the elements.  So I apologise for the sound quality at those times when the wind picked up.

This episode covers:

  • Why Josephine is very comfortable with who she is and what she has to offer the world
  • What it’s like to walk to two worlds and how it impacts on Josephine’s work
  • Racism in social work
  • Why politeness goes out the window so Josephine can be the best she can be as a human being
  • The importance of holding adults accountable for the harm they have caused
  • Strengthening the voices of compassion and human decency
  • How to be a change agent for the right reasons
  • How boldness can help us all shine in the world
  • Authentic warrior-like self care for practitioners with a trauma history
  • Establishing authentic connection in this risk-averse world
  • The gifts of ‘Kuleana’ from Hawaii and ‘Dadirri’ from Daly River for living and working authentically
  • Our responsibilities for ourselves, each other and the planet
  • Packing the essential sense of humour and relishing moments of joy
  • Reflections on suicide in Aboriginal communities and society’s response

We hope you enjoy this episode of ‘Talk the Walk’.  And if you or someone you know would make a great interview on ‘Talk the Walk’ send us an email from the Contact Page.
Warning:  occasional explicit language.
Just click on the Play Button below and enjoy!  We hope to have ‘Talk the Walk’ listed on popular podcatchers like iTunes very soon.  Or subscribe by email via our Home Page.

Things to follow up after the podcast

In the song ‘What a Wonderful World’, Israel Kamakawiwo’Ole uses the word “Kuleana“.

Josephine says “Kuleana is the value of responsibility.  It drives self-motivation and self-reliance, for the desire to act comes from accepting our responsibility with deliberate intent and with diligence.  We want to be held accountable.  Responsibility seeks opportunity. Reciprocal relationship between the person who is responsible, and the thing which they are responsible for.”

About Desmond Tutu 

About Nelson Mandela

About Barack Obama 

A Truly Civil Society by Eva Cox, 1995 Boyer Lectures

Josephine saysThis book and many other writers that I’ve been fortunate to have been exposed to or read in depth, raised further my awareness around “don’t forget that humans have constructed society”, the busyness, franticness and dehumanising processes. It can be deconstructed and reconstructed.”

Aboriginal Social Work writers that have influenced Josephine’s practice:

Connect with Josephine Lee on Linked In

‘The Bold and the Beautiful’ with Josephine Lee

The bold and beautiful, Josephine Lee

My guest on Episode 3 of ‘Talk the Walk’ is Josephine Lee. Josephine is a Gudjula woman from North Queensland whose social worker career spands almost 30 years.  Jo is committed to anti-oppressive, anti-racist, therapeutic and relationship-based practices as well as creative and hope-focused practices.
In true traditional style, this ended up feeling like a yarn around the campfire, than an interview.  Josephine takes us on a deep journey into her life growing up and how this has shaped the person she is today.  Her biggest influences on her social work practice is life itself.  This includes in her words

“moments of suffering that you think you cannot get through; moments of joy that you think you cannot believe has happened; good people; lessons learnt from bad; being given opportunities; being brave to take up the opportunities; forgiving yourself when you stuff up, learn and grow; kindness is a strength; beautiful art, music, writing, and so many things that have contributed to hope focussed approach; talk with belief, especially to those who have given up.”

It was truly a privilege to hear Josephine’s raw and honest account of the struggles in life and work.  Josephine is unashamedly and unapologetically frank in her assessment of the state of social work and humanity on the planet.  If you want to hear the brutal truth about what an Aboriginal social worker really thinks about our white middle class profession, but in a gentle kind way, then you’re in the right place.
This episode explores:
• What is hope-focused practice and how it differs from strengths based practice
• The impact of Aboriginal policy and racism on Jo’s family history which ultimately shapes her practice and her life
• Jo’s view of the world as a ‘social justice cake’
• The circumstances that led to Jo taking up social work as a career
• Jo’s reflection on her own personal experience of social workers involved in her childhood
• Lessons on responsibility and what social justice in action really means
• Special photos that have significance to Jo’s life and work (see below)
• Child removal as the impact of colonisation
• Cautions for social workers following the current trends in treatment without bringing a cultural lens and critical reflection
• The traps that white middle class social workers might fall into which leads to hopelessness and helplessness
• A blunt warning for social workers who don’t enter Aboriginal communities with respect
• What it means to walk alongside someone on a painful but healing journey of self discovery for deep nourishment and flourishment to happen
• The power of narrative therapy in working with Indigenous clients
• What is reflective social work practice REALLY
• Black empowerment theory and why it’s greater than feminist theory

“If you walk softly on this Mother Earth, you have tried your best to take care for her, and all life, and you did so with dignity and grace — that is a truly well-lived life.”Josephine Lee, July 2017

Josephine speaks about the following photographs in this interview.

Josephine’s maternal side of the family.

Josephine with her mother and siblings.

An artists interpretation of family surrounded by wild waters.

The picture a client identified as to what being happy with life looks like.

Please note, due to the length of this interview, it has been split into two parts.  Tune in next week to hear the final part of our conversation.
Warning: occasional explicit language.
Just click on the Play Button below and enjoy!  We hope to have ‘Talk the Walk’ listed on popular podcatchers like iTunes very soon.  Or subscribe by email via our Home Page.
Don’t forget, if you or someone you know would make a great interview on ‘Talk the Walk’ send us an email from the Contact Page.

Things to follow up after the episode

Various Books by Christine Fejo King

About Wayne McCashen

‘Black Empowerment: Social Work in Oppressed Communities’ by African American social worker, Barbara Bryant Solomon

‘Black and White Working Together for Strong Community’ with Patricia Munkara

Patricia Munkara – an advocate for children in her community

My guest on ‘Talk the Walk’ this week is Patricia Munkara.  Patricia is a traditional woman from Bathurst Island in the Northern Territory whose first language is Tiwi.  In our conversation, Patricia takes us into her world – giving us some insight into what it is like for an Aboriginal worker living in their community to work alongside non-Indigenous social workers/counsellors, some of whom have been on fly-in fly-out arrangements. Bringing her passion for children’s safety and protection, Patricia has developed a reputation of being a trusted community member in her role of Aboriginal Support Worker with a mainstream non-government organisation.

This episode explores:

  • how Patricia has been a role model for others in her community
  • how Patricia has worked alongside the counsellor in the delivery of a culturally sensitive model of therapy
  • what a typical ‘two-way’ approach to counselling looks like; and the skills, knowledge and tools used
  • advantages of having an Aboriginal and non-Aboriginal mix of counselling and support in the room with children
  • some of the challenges of the work
  • collaboration between the counsellor and Aboriginal Support Worker
  • the importance of valuing and including cultural practices, knowledge and values in the work
  • how employment and maintaining a status in the community as a carer for children has contributed to Patricia’s own health and wellbeing
  • a success story of reunification with a young Tiwi girl
  • the importance of flexibility in a challenging work environment
  • advice for new social workers in a remote community and what you can expect

As with any remote work, there were challenges with recording this episode.  We apologise for the varying quality of audio.  It’s something we are working on!
We hope you enjoy this episode.  If you or someone you know would make a great interview on ‘Talk the Walk’ send us an email from the Contact Page.

Things to check out after today’s episode:

Healing Our Children project

Healing Our Children on Facebook

Patricia’s 3 part series of child safety messages launched today!
‘Keeping Babies Safe from Harm’
‘Babies and Neglect’
‘Babies and Stress’

Just one day left to ‘Give Aboriginal Kids a Voice’

Cassie and other Aboriginal Support Workers use various ‘talking tools’ in their work to assist clients accessing the community Safe House.

A month ago I set out with a goal of getting my new book out to as many remote communities as I could, so that Aboriginal children might be better placed to speak up about their experience of domestic and family violence.

This week, as I revisited my hopes and intentions to achieve this goal, I wondered whether Aboriginal Support Workers in Safe Houses across the Northern Territory would also be able to see the benefits of using this simple resource with their clients.

This week I tracked down one such worker in Cassie Daniels who works at Milikapiti Safe House on the Tiwi Islands. Sharing a digital copy of ‘The Life of Tree’ with her, I was delighted to hear of her excitement that this resource would be heading her way very soon.

Cassie revealed that it had really got her thinking about how this book might be used to assist children and families that stay at the Safe House.  As well as with individual clients, Cassie sees the potential for using the story with weekly women’s groups and at community events that focus on family and domestic violence.  She says

I love the pictures.  It’s easy to see the pictures and talk about them relating to their self experience”.

In considering how Safe House workers might put extra supports in place for children who have been exposed to domestic or family violence, Cassie goes on to say that this book will be a source of reassurance.

Older women in the community who have the wisdom and knowledge of history that’s in line with this book [will] give hope to children who are experiencing storms at home; [knowing] that they do have roots that are strong in their identity [and] through other family to help.”

If you would like to empower other Aboriginal women in their communities to help children talk about their experience of domestic and family violence and get the help they need to stay safe, then head over to our crowdfunding page.

There’s just 24 hours to go to ‘Give Aboriginal Kids a Voice’.

Thanks for your support.

If you know how to ‘Walk the Talk’ then let’s ‘Talk the Walk’

Walking the Talk on a Bathurst Island beach

In Wiktionary, to ‘walk the talk’ means ‘to perform actions consistent with one’s claims’.  I first came across this term in Reconciliation circles.  It implied that if you really wanted to make a difference in the lives of Aboriginal people, then don’t just talk the rhetoric; you have to get off your backside and walk with them in the fight for justice and recognition.  To me, it is also important to walk alongside, not in front and not behind.

So how do we walk alongside in solidarity with our Indigenous brothers and sisters, when practising social work, a profession which has a history of baggage like removing children from families?  This was a question I was trying to answer when I graduated with my Social Work degree.

At that time, working with Indigenous people seemed like a daunting task.  I remember feeling so inspired and passionate about living out my social work values of human rights and social justice, that I upped and moved my young family from big city life to the remote North.  To be honest, it was scarey, I didn’t know where to start and I had no real mentors to show me the way.   Like many others, I was thrown in the deep end, flying out to remote communities, with nothing but a listening ear to offer.  For two years, I felt like I was in a big bucket of water, with just my mouth sticking out, gasping for air, just surviving.  I continually questioned ‘am I doing this right’?  Am I making a difference?  Or am I contributing to the problem?

Most of us come with good intentions, bringing all of our head, heart and hand to the work, but how do we do it in a way that is decolonising and authentic.  What does best practice social work in Australia’s indigenous communities actually look like on the ground?

‘Talk the Walk’ will feature interviews with those who have trod a well-known path.

This is the question I hope to explore in a new podcast, I’ll be developing and launching in the coming months.  Don’t throw out your textbooks, but I believe there is real value in hearing stories of experience, straight from the mouths of those covered in dirt, sweat and dust.  “Talk the Walk” will feature interviews with those working in the field as well as traditional voices with words of wisdom for the whitefellas in white Toyotas.

My hope is that “Talk the Walk” will be a valuable resource for graduating social work students preparing for the journey ahead, and a watering hole for the rest of us who continue to learn every day!

If you or someone you know would make a great interview, please drop me a line through our Contact Us page.  They could be a social worker, community development worker, counsellor or other allied health professional, or an Elder or Indigenous community member.

Yes, I can see the irony here.  A podcast is all about talking.  So my thinking is that, the podcast is a learning tool to help all of us get off our butts and do the walking.

So if you know how to walk the talk, tell me your story.   Let’s ‘Talk the Walk’ together.

The Practice of Dadirri and my Work as a ‘Ranger’

germination-after-bushfire“Dadirri recognises the deep spring that is inside us.  We call on it and it calls to us.  This is the gift that Australia is thirsting for.  It is something like what you call contemplation.  Many Australians understand that Aboriginal people have a special respect for Nature.  The identity we have with the land is sacred and unique.”

These are the words of Miriam-Rose Ungurmurr first uttered in 1998 during the Pope’s visit to Australia and echoing in my mind on recent occasions.   Last weekend I had an opportunity to experience first hand, how it is we can tune into our true selves through the process of Dadirri. With other like-minded people, we gathered under the big shady tree overlooking the community oval at Daly River.  Miriam-Rose was there, as this is her home.  Also holding us in this space, was Judy Atkinson, another wise Indigenous soul, known for her trauma-informed work with communities.   My interest in attending this gathering is mostly about how I, as a non-Indigenous woman can walk alongside my Indigenous brothers and sisters on their healing journeys.  I have a strong sense of ‘we’re in this together’.

Miriam was quick to point out that dadirri is not just an Aboriginal thing.  It’s just that White fellas have not been given an opportunity to practice it.  There is certainly a lot being written in the Western world at the moment on mindfulness meditation and this is probably the closest thing there is to understanding the practice of dadirri.  Judy says mindful practice is “being put up as the mantra as the response to trauma”.  Dadirri goes deeper.  It goes to the heart of what it means to be connected spiritually to the country, being in nature and listening to the rhythm of the land.  While I won’t ever fully understand Aboriginal people’s unique sense of belonging, Miriam gave us some clues as to how this comes to be.  She asks us to sit in quiet still awareness and contemplate ‘Who are you’ and ‘how do you know who you are?’  This requires further and deeper reflection.  Who are you with?  Who are you connected to?  Who are your ancestors?  Where did your ancestors journey from to allow you to be in this place at this time?  This is something every human being can come to know if you find the stories and listen intentionally.  It is like finding and listening with purpose to the spring that is bubbling within each of us, a source of energy, of answers to life’s questions.  I couldn’t help but imagine that for someone who has experienced the effects of intergenerational trauma, this could be quite confronting.  Consider adult children who were removed from their families and don’t know who their family is, their language or their country.  This spring may be full of tears –  a well too deep to access.  For me in my white skin, going within, is much less threatening.  For I have had a privileged, safe and nurturing upbringing.

I sometimes feel overwhelmed with the level of despair, self destruction and pain amongst Aboriginal families and communities.  The science of epigenetics tells us that trauma is now altering the genetic material of children being born today.  And so even if the trauma did stop now (which it isn’t – families are still having their children removed from them at greater rates) how does one begin to even start the process of healing?  I saw this despair on the face of an Aboriginal woman in our gathering whose heart was crying out for help for the fifth generation of children being sexually abused in her community.  Can healing begin when the trauma is still happening?

Judy’s reflection advocated that becoming mindful and knowing who we truly are, allows us to have a clearer vision on how we can change the systems of injustice.  Judy’s notion of ‘community of care’ is like the tree we sit under that is connected underground through root systems to other trees.  These roots, although unseen are continuously connected through strong kinship systems and culture.  Not even a bushfire can destroy 40,000 years of these connections.

growth-after-bushfireMiriam went on to offer a reflection on the Pope’s words.

 “We are like the tree standing in the middle of a bushfire sweeping through the timber.  The leaves are scorched and the tough bark is scarred and burnt, but inside the tree the sap is still flowing and under the ground the roots are still strong.  Like that tree we have endured the flames and we still have the power to be re-born.”

There was a sense of hope restored in the group.  Even though bushfire after devastating bushfire sweeps through the land, scorching the trees, this is always followed by refreshing wet season rains, new leaves, new growth.  Miriam says it’s a natural thing for trees to drop their leaves and the growth always comes back.  Her people always cry in excitement when the first rains arrive.  They cry for the people that have passed away in the previous year and their tears wash the bad things away.  The plants, the trees, the land is cleansed.  A new season is starting.  Hope returns.

So here were Miriam’s final words to us.  ‘The person you are now, is it really who you are?  Is this your true spirit doing what you’re doing now?  Is there something in you, that is really you?  If so, use this gift to help others.  Believe in yourself.  There is only one of you.  You are special.  ‘There are always dreams dreaming us’ says Judy.

The practice of dadirri helps me to tune in to my purpose in being here.  I am not the firefighter.  I am the ranger burning off and establishing fire breaks.  With more rangers in the world working from a harm prevention framework, we can minimise the number of devastating bushfires, knowing that nature will always be there to heal, regenerate and restore.

It’s about healing too, not just therapy

Tiwi women and the traditional healing smoking ceremony

Tiwi women and the traditional healing smoking ceremony

The past month has been a very exciting one as the Healing Our Children (HOC) program starts to finally spread its message across the Tiwi Islands.  For me, the program represents best culturally-safe, social work practice by combining scientific knowledge from the Western World with Aboriginal worldviews, cultural traditions and healing knowledge.  Neither is prefaced as being superior to the other, with both adding value to the theme of prevention and healing from trauma.  The resources we have developed represent four years of consultation with Elders about the best ways of engaging Aboriginal women in the communities we work.

The smoking ceremony is one traditional practice that is very important in Tiwi culture to promote healing.  That is why a healing activity or ceremony has been built into the groupwork program.   The smoking ceremony offers a space for mums and their children (if present) a place to heal and Elders to be empowered in leadership of this traditional practice.

On our first HOC bush camp, I had the opportunity to interview Molly Munkara, an Elder from Wurrumiyanga, to share insight into the spiritual significance of the smoking ceremony.

Molly Munkara

Molly Munkara

“Long time ago, Tiwi people used smoking ceremony as part of their ritual.  Healing is part of our traditional culture.  The smoking ceremony….it cleanses our mind…and heart.”

Molly says she was only 4 or 5 when she was taught about the smoking ceremony.

“We learnt that from our grandparents…our ancestors.  They handed down that smoking ceremony to our parents.  I was joining in, looking, participating in what they do.”

Molly shared the significance of the ceremony at sorry time.

“When a person passes away, it’s in-laws of the deceased person that prepares the smoking ceremony and the Elders too.  We have a meeting, discussion first.  And they talk to the families about it, when it is going to happen…

They send a message around the smoking ceremony is happening on that particular day.  And they gather round.  Families or anybody who have connected to that person’s life [can participate].”

On this night, I witnessed a smoking ceremony with a different purpose – healing of the self in mind, body and spirit.  The Elders began by calling out to the spirit ancestors for keeping us safe, instructions for the children on what to do, a song and prayer from the Catholic tradition.  After the leaves of the bloodwood tree were set alight, crackling under the heat, Elders used small bunches bathed in smoke to swipe the shoulders and head of those being blessed.

Bloodwood leaves for smoking

Bloodwood leaves for smoking

“We’re going to gather around the smoking ceremony to heal our spirit… purify our minds and cleanse our bad spirit away.  Bring the good spirit inside us.”

“A couple of ladies will do the smoking, they build up the fire and put their leaves in the drum, and then when they are ready, they will call.  We will walk through the smoke.”

I wondered allowed whether Molly had any particular thoughts in her mind during the ceremony.

“We think about things that are not right in our lives.  And we’ll throw that away with the smoke.   And then we think about new life after that, new beginnings.  What are we going to do that’s really good for us and our lives. We do get some [messages] from elders, what they want us to do.  Like get a better life.  Try not to fall into that same bad cycle, that goes around.  Try to get out of it.  And then start to form a new life, good life.  So we can be happy and in good health. Feeling great about myself.  We really need to love ourselves too.  And treat ourselves with respect.”

Preparing the fire

Preparing the fire

Molly reflected on how the smoking ceremony has been healing for her own life.

“The smoking ceremony has helped me a lot in my mind and heart, physically and emotionally.   [Physically], it helps you, in what you do [not with illness or disease].  Like going out with family, spending time with them, going out hunting with the Elders, gathering, singing and joining in any other activities.”

It’s an honour and privilege to be invited onto traditional country to not only allow us to run our program but also be invited to participate in traditional healing practices such as the smoking ceremony.

For anyone practising social work in Indigenous communities, I encourage you to think about the sort of traditional knowledge and practices that can be respectfully acknowledged and built into your program.  Too often I hear about cultural practices that are dying out or lost forever.  Many of these offer opportunities for Aboriginal people to help themselves.

Our work should be about healing too, not just therapy.

The Power of Story in Standing up to Violence: A Child’s Perspective

Patricia readingIn Aboriginal culture, storytelling is a way of connecting with the relationship system, an ancient tradition that has been practiced throughout the generations.  Often it is Elders telling their grandchildren stories about their ancestors, that have great significance for their future lives.

In Western cultures it could be adults reading fairy tales or adventure stories to children at bedtime.

Children are great story tellers too.

If we take the time to stop and listen carefully, they have great adventures to tell.  Children are active little people, learning new skills and taking on knowledge from role models around them.  These things help them grow and develop, and come in handy when times get tough.

When children are living with violence in their families, they are drawing on the skills, knowledge and strengths they have learnt, to help them cope, keep themselves safe and stay strong.  They are standing up to violence!
Children who live with violence in their families and communities, come from all parts of Australia and many different cultural backgrounds.

When I was working as a children’s counsellor in remote Aboriginal communities between 2009 and 2013, I heard many stories of violence and trauma and helped the children document their strengths and abilities in surviving these hard times.  I recently reconnected with one of these boys whom I supported for several years and is now in high school.  He and his Aunty gave me permission to share publicly one of the stories he wrote, in the hope that it might help other children who are also experiencing violence or abuse.

Feel free to download and share this story with any children you may be working with.
A story about Anger

You or your client may also like to send a story back to us (email lucy@metaphoricallyspeaking.com.au).  I am happy to send on messages to the author of this story.  Here are some questions that might guide your message.

  • As you listened to the story, were there any words that caught your attention? Which ones?
  • When you heard these words, what pictures came to your mind about the person and what is important to them (eg. their hopes, dreams, values and beliefs)?   Can you describe that picture?
  • What is it about your own life that helped you connect with these words and pictures?
  • How might you think and act differently, after having heard this story?

We hope by sharing this story, that other voices of children living with violence are heard loud and strong.

I have a dream that we might be able to gather a whole collection of children’s stories of experiences of trauma and resilience.  And that this might be shared with the adults who have used violence or abuse in their relationships.

This may be just the tool needed to help those languishing in our prisons to think about the impact of their behavior on their loved ones and the possibility of a different way of living.

How a Life of Devotion to Kinship Care saved Patricia from Death by Heart Disease

Patricia works as a Child and Family Support Worker at Relationships Australia NT

Patricia works as a Child and Family Support Worker at Relationships Australia NT

It was a total accident that Patricia Munkara came to be employed at Relationships Australia as an Aboriginal Child and Family Support Worker.  Another Patricia in the community had applied for the job and when I went knocking on doors trying to find her, I ended up going to the wrong house.  Or the right house depending on how you look at it.  It was Patricia Munkara that ended up with the job.  And I am so grateful she did.  Now five years later, Patricia has also joined the Healing Our Children project.

There are many things that I admire about Patricia, not least of which was her decision to adopt her grandson six years ago and raise him as her own.  This required Patricia to turn her back on a life of gambling, smoking and family unrest.

“He [Patrick] was like an underweight baby, 6 months old, and he was all covered in sores.  We didn’t have welfare that time.  But luckily I talked to my niece about me and my partner, giving him to us.  ‘We can grow him up’ I said.  He [Patrick] made me change.”

“I used to gamble, get involved in fighting and violence, arguing with other family.  When Patrick came into my care, I learnt bit by bit…. to look after him”

“It changed my life you know, doing good things for him.”

“I want to teach him growing up, take him to school everyday, make sure I keep him healthy.  When he is sick I take him to clinic straight away.”

Patricia had clear hopes and dreams for Patrick including teaching him to be independent, work for himself and look after himself.

“Mum was a rolemodel.  She taught me everything.  How to be independent myself.  ‘Look after yourself’ my mum said, ‘maybe in the future you’ll have your brothers grandchildren or children [to look after]’.  And that’s true, her word.  She taught me how to hunt when there’s no food…She said ’You might go hunting for your brothers kids or grandchildren’.  Now I’m doing that.”

“My mum was an adopted kid too.  That’s what I’m doing now.  Me and Rosita (my sister) growing up kids”. 

“I don’t want him (Patrick) when he finish up school to walk around like bludger, doing bad things.  Instead [he do] good things.”

One of Patricia’s other strength is her faith and culture.  This is something that was also passed down from her mum and dad.

“I had to pray, go to church.  I remember crying for my mum and dad when they used to go to church.  I used to run behind them when they leave me home.”

“I always be with my dad when he do that kulama ceremony…. He taught me hunting, where my country is, from each place.  I still remember going to our country.  Our dad took us there when I was a little girl.  And we’re teaching our children now.”

Patricia working in the Healing Our Children project.

Patricia working in the Healing Our Children project.


Patricia says one of the big motivations for her to become a carer was her knowledge that Patrick was going to grow up without the love of a father.  This is where Andrew, her partner comes in as a strong male role model.

“… other kids are bullying and teaching him wrong things, behaviour like swearing and backtalk.  I don’t like it… He’s got that cheeky attitude because of those other friends.  So Andrew said ‘OK, bring him here [to Raminginging].  [It’s] my turn, I’m gonna teach him now.  Andrew gonna grow him up and make him man.  So he learn ‘lore’ and he understand behaviour.”

“Andrew will make sure he is [learning about] healthy weight and eating.  Andrew teach him about hunting and bush tucker.“

Life hasn’t been easy for Patricia.  She has suffered from rheumatic heart disease, the number one killer of young people on the Tiwi Islands.

 “I had twice heart surgery.  Before I went to Adelaide I was still crying for [Patrick].  The doctor told me that I had two choices.  Whether you gonna live or whether you gonna finish.  He said to me ‘I give you this pacemaker then you will last longer…and see your grandson growing’.  I said to the doctor ‘I don’t want to die, leave my grandson’.  I want to raise him up, see him grow, have a little family of his own.”

Patricia with Patrick (right) and his younger brother Albert.

Patricia with Patrick (right) and his younger brother Albert.

So strong is her faith, love and devotion to Patrick, Patricia has even cheated death, to make sure she is around to finish what she started.

“Yeah, Jesus and Mary, they were calling out to me and waking me up.  I can remember how I slept, and I was finish, my heart was stopped…When I heard that voice, it was calling out to me get up, get up.  I opened my eyes and I saw that bright light.  I was in a strange room.  I was nearly finish, three days finish, in intensive care… All them nurses, doctors and everything, they had put it [defribulator] on my chest.  It wasn’t them that bought me back to life, because I seen that bright light.  He [Jesus] was still there standing beside me.  He said ‘you not dead, you still alive’.  He said, ‘I know what you worrying for…[you are] too much worrying for Patrick and you didn’t want to leave him behind”.

Patricia also believes in the power of culture for healing, something she learned from her father.

“Our doctor told my mum and dad ‘your child got asthma’.  My dad used to go hunting every day and when I finished school I always see long bum, mangrove worm, mud muscles cooking.  I used to eat that after school.  When Kulama ceremony came, my dad gave me that potato to eat, that chilli potato cured my asthma…. Following week I went to check with doctor, no more puffer for me.  And when they found out, they sent me for x ray, they thought I had lung problem but nothing.  No more short of breath, nothing.”

Patricia is one of the strongest people I know when it comes to tough love and protecting herself from the stress of family humbug.  The warning signs of feeling weak and low blood pressure means she takes some time out for herself.

“I help myself.  I stay home, watch TV.  Sit outside for fresh air or listen to music.  Or go for a walk to the airport and come back.  When night-time come….sometimes say a little bit of prayer then sleep.”

Thinking about the impact that Patricia has had on Patrick’s life, she recalls Patrick telling her recently

“Amawu [grandma], I can remember everything you taught me, I’m still growing and I’m still gonna learn more from you.  And I’m gonna teach my little brother.” 

For Patricia the impact on her is profoundly simple “He has given me new life.”

But the last word should go to Patrick. When I asked him what was the best thing about his grandma he replied

“Amawu tells me go to school and learn everyday.’

Patricia is now considering having another two children come into her kinship care.  Despite being on the Disability Pension, Patricia chooses to work because she is passionate about protecting children in her community and supporting women who are struggling. It’s a privilege to work alongside such an inspirational strong woman.