Storms

Weathering the Storms of Life: An Exploration of Group Work with Tiwi Women

In March, I was invited back to the Tiwi Islands to co-facilitate a Tree of Life Workshop with Tiwi women, as part of a ‘Telling Story’ project funded by a small Suicide Prevention grant from the NT Government.

The Tree of Life is a popular methodology that has taken off globally amongst many different kinds of practitioners working in the therapeutic space.  It has very much shaped my social work practice framework and the way I incorporate use of metaphor from counselling and group work to strategic planning and evaluation.

Our workshop began with a discussion about what trees mean to the women.  We heard stories about the mango trees that were planted by the old people and that sitting under the mango trees brings feelings of connection to ancestors, which keeps women strong.  This connection is felt as a voice when the wind blows and the leaves start moving.  “We can sense the presence, their spirit is following us wherever we go.  We sense the presence of our mothers and fathers, there with us.”  The mangoes are like gifts from the old people that continue to feed the children and the future generations.

The narrative approach is about asking questions which explore the history of the knowledge, skills and values which people describe, to thicken the story and give a richer description.  As one woman described her connection to mangrove trees, we discovered she learnt to find mangrove worms to eat by going out with her grandmother and mother.  She learnt how to chop that tree by observing with her eyes and listening with her ears.  She discovered that the old logs were the better ones to  find mangrove worms and the importance of looking for tracks first.  She came to know the difference between mangrove worms and cheeky worms at an early age, by eating the wrong one.  Later on in our workshop, the same woman described how the chopping action had became a way of dealing with stress in adulthood.

The next step of the process is inviting the participants to draw a tree, perhaps one that has meaning for them.  We provided a variety of art materials such as textas, oil pastels and pencils, giving participants approximately 30 minutes to draw on an A2 size piece of good quality paper.  The drawing should include roots, a truck, branches, leaves and fruit (or nuts).  We then discuss the role and significance of each part of the tree and introduce the Tree of Life metaphor.

In exploring our roots which represents cultural heritage, we discovered stories of connection to country and culture, the significance of belonging to their skin groups and special places the women were connected to.  These roots shaped their identities as Tiwi women.  We unearthed a rich tradition of hearing “from our mothers and grandmothers, who we belong to.”  For two women, there was a reclaiming of identity with the red flower skin group, which existed before the great Tiwi wars.  We also heard a strong theme emerging about life-long learning, as if the roots of the trees were still growing and spreading.  “Sometimes learning doesn’t stop, from little ones to big ones.”  One of the women had been away from the community for a long time and had brought her children back to teach Tiwi culture.  Another spoke about learning to weave much later in life.  “It’s never too late to learn your culture”.  The women were invited to write some words on their roots about what history stories are most important to them.

Our conversation then moved to exploring the trunk of the tree representing people’s skills, abilities and values.  We noticed that some women found it difficult voicing these qualities, so we asked what important people in their lives might notice or appreciate about them in order to uncover hidden stories.  We heard stories about making art, collecting dyes for basket weaving, keeping children safe and looking after them, getting children to school every day, being a bridge between Tiwi and non-Indigenous people coming to the islands, and being the best damper maker in the family.  Many women inherited the skills of teaching and were committed to sharing their knowledge with the next generation.   Shared values of women supporting each other and keeping culture alive through dance, song and story were named, and how this contributes to their ‘trees’ staying strong.  Once again, the women documented which stories were significant to them on their tree drawing.

In exploring wishes and dreams for the future (or the strong branches reaching out), we heard shared dreams about changes for their community.  We heard hopes for Wurrumiyanga to be a better place to live, a safe place to live with no violence.  One woman dreamed about people in the community changing their attitudes, so that there is more respect, love and kindness.  She modelled this in her family through soft, gentle talk, not growling.  Others said they wanted young people to sit and learn from the Strong Elders, for kids to grow up and have a better life, to see them learn the skills of singing and dancing.  One woman wanted to talk stronger with kids when they are fighting, because she didn’t like seeing kids hurt each other, and then adults getting involved in the fighting.  There were grand hopes for a cultural centre to be built to preserve Tiwi culture, and smaller hopes for teaching basket weaving and armband making.  These wishes were linked to deeply held values of passing on strong culture to their children, so they can grow up to be the next generation of strong leaders.

Each of the women then shared personal hopes and dreams for their lives.  This included being a model, a teacher, a teachers assistant, hunters and fishers, supporters and helpers and being a better person.  Women’s hopes and dreams were recorded with photos, a moment captured in time to bring to life.

“I want to be a singer.  Nana has been teaching me singing since I was about 15 years old.  I want to teach kids how to sing when they grow up.  They will teach their kids in the future.”

“I’d like to play footy for a women’s AFL team, hopefully the Adelaide Crows.  I’ve had this dream since I was a teenager.  My grandfather saw my talent.  He’s passed away now.  But he would say “Play footy and be a good sportswoman, and be a part of it”.  I carry his voice with me.”\

Over 30 women attended the two day workshop.  This was a greater number of participants than expected, and posed a challenge for us, as facilitators, ensuring all voices are given an opportunity to be heard.  It also meant that time didn’t allow us to investigate the leaves (special people) and fruits (their gifts) as fully as we would have liked.  However, as you can see from the above quotes, this tended to occur naturally in our investigation of people’s stories.  The importance of knowing their roots, the history of their skills and abilities, and their hopes and dreams for the future, often uncovered people who were important to them and the legacies they had left.

In Day two of our workshop, we explored what it is like to be part of a Forest of Life.  The women voiced “We are all one family – we are all Tiwi” as well as recognised the unique stories and skingroups, values and beliefs, skills and abilities, hopes and dreams of each tree.  Standing back to visualise the forest of trees revealed the beauty that came from standing tall and proud, healthy and strong.  This was seen as a place where the women support each other, look out for each other, offer care, kindness, and protection.

Our final discussion around the Storms of Life unveiled the kinds of storms that women come up against.  This included domestic violence, fighting, arguing, jealousing, hate, family violence, gossip, swearing, hurt feelings, speaking bad way- especially on facebook, ignoring people, lateral violence, discriminating, putdowns, tantrums and losing family.  We explored the skills, strategies and knowledge women draw upon to stand strong in the face of these difficulties.  This knowledge was recorded in a document called ‘Weathering the Storms of Life’.   It is hoped that this document would help the women ride out future storms that might blow their way.

In the concluding moments of our workshop, the women spontaneously expressed a wish to send a message to their children about their hard won knowledge and skills regarding managing storms.   This is their message – Words for Our Children.

The women of Wurrimyanga, Tiwi Islands

Sometimes, the most powerful process to occur happens after the group work is finished, by inviting other communities or individuals to witness and respond to the stories that have been gathered.  Contributions from these ‘Outsider Witnesses’ can help the storytellers feel connected to others, reduce isolation, and assist them to take action in line with their intentions and commitments.  Having a group of outsiders listening and acknowledging people’s wisdom and knowledge, validates their story and identity claim (Carey & Russell).  The Telling Story Project team will be taking Tiwi messages back to other communities they work in, to exchange messages.

If you would like to be an Outsider Witness to the stories of the Tiwi women, I invite you to download and read ‘Weathering the Storms of Life’.  Use the four questions below to formulate your message and send it to us.  We will make sure your message gets sent back to the Tiwi women.

  1. Which words in this document capture your attention?
  2. What do you think these words suggest about what this person values, values, believes in, dreams about or is committed to?
  3. Is there something about your own life that helps you connect with these words?  Can you share a story from your own experience that shows why their words meant something to you.
  4. So what does it mean for you now, having read this document?  What might be different in your life?

We look forward to hearing your story.
This video presentation offers a visual snapshot of our 2 day workshop.

If you would like to know more about using the Tree of Life methodology in your community, please contact us or Sudha Coutinho at the Telling Story project on sudhacoutinho@gmail.com.  We would be happy to work with you in capturing the wisdom and knowledge of your community or group, in riding out the Storms of Life.

This Telling Story project was funded through a NT Government Department of Health Alcohol Reform NGO Grant and auspiced by Relationships Australia, NT.

References and further reading:

Denborough, D. (2008), ‘The Tree of Life: Responding to vulnerable Children’ in ‘Collective Narrative Practice: Responding to individuals, groups and communities who have experienced trauma’, Dulwich Centre Publications.

Carey, M. & Russell, S., (2003) ‘Outsider-witness practices: some answers to commonly asked questions’.

20190322_170749

Sharing Two World Views of Nature’s Healing Powers

I recently had the pleasure of presenting alongside an Indigenous colleague of mine to a group of health professionals.  We are a bit of an unlikely couple.  Leonie Hunter is a salt water and desert First Nation’s woman with a history of removal in her family.  I am a middle-class Australian with a heap of White privilege.  We view the world through different lenses, but what we share is an interest in the healing power of nature for health and wellbeing. 

Texture Gathering on our Nature and Forest Therapy walk.

In our recent workshop, we had the opportunity to talk about our own worldviews and knowledge systems, with each of us having an understanding and appreciation for the other. 

Leonie presented the case for connection to country being a critical component to improving Indigenous wellbeing.  The National Strategic Framework for Aboriginal and Torres Strait Islander Peoples’ Mental Health and Social and Emotional Wellbeing states that

“Aboriginal and Torres Strait Islander health is viewed in a holistic context, that encompasses mental health and physical, cultural and spiritual health. Land is central to wellbeing.  Crucially, it must be understood that when the harmony of these interrelations is disrupted, Aboriginal and Torres Strait Islander ill health will persist.”

This is something Leonie knows well through her own embodied connection and the people in her family who are feeling the ongoing health effects of being displaced from their traditional lands and customs.  In our outdoor yarning circle she told many stories; what it is like to just feel the elements, gathering bush medicine to heal physical and emotional ailments, and receiving messages from the animals, birds and other beings.  Leonie was lucky enough to grow up listening to the stories of Senior Kakadu Elder Bill Neidjie, now passed. 

His words still resonate:

“Tree,
He watching you. 
You look at tree, 
He listen to you. 
He got no finger, 
He can’t speak, 
But that leaf,
He pumping, growing. 
Growing in the night, 
While you sleeping, 
You dream something. 
Tree and grass same thing. 
They grow with your body, 
With your feeling. 
If you feel sore, 
Headache, sore body, 
That means somebody killing tree or grass.  
You feel because your body in that tree or earth. 
Nobody can tell you, 
You got to feel it yourself.”

I, on the other hand, presented the evidence for nature connection for health and wellbeing from a Western scientific worldview.  There is a mountain of research supporting the benefits of green space and being in nature for physical, social, emotional and spiritual health.  My particular focus and interest is on the practice of Shinrin Yoku (or forest bathing).  The Japanese have discovered that phytonicides or the ‘aroma of the forest’ has positive physiological and psychological effects to reduce stress.  They found that a slow, relaxed forest therapy walk, lowered blood pressure, reduced cortisol levels (the stress hormone) and improved heart rate variablilty.   Phytonicides were shown to boost the level of Natural Killer cells in our body, which boost our immune system and fight disease including cancer.  Doctors now offer ‘green prescriptions’ for their patients to go walking on a Certified Forest Therapy trail. 

Science is only really just proving what Indigenous people have intuitively known since time began.  The reciprocal relationship with nature is in their DNA.  In my worldview, they call this the biophilia hypothesis.  We evolved from nature, so we are nature.

In our afternoon session at Holmes Jungle Nature Park, I had the pleasure of co-guiding a Nature and Forest Therapy walk with Leonie.   Nature and Forest Therapy (NFT) is inspired by the practice of Shinrin Yoku and developed in California by the ANFT.  Despite its Western roots, NFT allows those living in the fast-paced world of modern society an embodied experience of the healing power of ‘being’ on country. 

With the words of Bill Neidjie ringing in their ears, Leonie invited our participants to find a tree that is watching them and sit with the tree for a while to share stories.  As is so often the case, the trees always reach out to the right person.  There were two fallen trees for the person who had recently experienced a separation, a tree with two large branches growing upward showing the two possible directions in life for another, and a tree that was begging to be leant against with a message to slow down.  When given the opportunity to just ‘be’ without ‘doing’, to contemplate with our hearts not our minds, the medicine of the forest reveals itself.  Miriam Rose-Ungunmerr’s talks about this presence of sitting on country as the practice of ‘dadirri’.

I feel blessed and privileged to be working alongside people like Leonie, sharing and learning from each other, having healing conversations, developing new levels of understanding and respect.  Ecopsychology allows both worldviews to exist alongside each other at the same time, for all of it is truth.

This is my idea of Reconciliation in action.

‘Nature, Health & Wellbeing’ learning workshop, Darwin March 2019.
Anna McCracken

‘Roaming Around Australia and Listening Deeply’ with Anna McCracken

How do you combine a love of travel with social work and human rights advocacy?   Just ask Anna McCracken.  Anna has been roaming around remote Australia in her 4 wheel drive since 2013, listening to the stories of First Nations Australians and shaping the roll-out of the NDIS.

With an undergraduate degree in Social Work and a Masters in Human Rights Law, Anna’s nomadic lifestyle allows her to travel the country working in partnership with communities and as a link to business and Government around resourcing community led solutions to social challenges.   Anna’s current passion project is exploring the role immersive technology can play in storytelling and language preservation in remote communities.

As a facilitator of conversation and an excavator of the ‘real story’, this interview with Anna lives up to expectations.  We get to know the person behind the passion, and what it takes to roll up the swag and hit the road with no agenda but to do what social workers do best – listen deeply.

In episode 29 of ‘Talk the Walk’, we explore:

  • Anna’s first observations as a social work graduate about social policy and its impact in regional and remote Australia
  • What motivated Anna to undertake undertake further study in Human Rights Law and the learnings both professional and personal which led to becoming an Advocate for disability rights
  • the unique skills social workers offer as a conduit between clients and service providers to give them a voice
  • Reflections on Aboriginal people’s experience of the NDIS and its influence in shaping the scheme
  • Why Western Australian communities have embraced immersive technologies
  • The potential for virtual reality to be used with children who have development, social and behavioural challenges
  • Pondering the ethical implications of VR
  • the value of having difficult conversations about White Privilege
  • Anna’s motivations and influences inspired by a great Aboriginal activist and a grandfather who had all the time in the world
  • The questions around who she is as a social worker practitioner that keeps Anna awake at night

To listen, simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
Listen to Stitcher
You can subscribe to future podcast episodes from our Subscription 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:

Lila Watson

Follow Anna McCracken on Instagram

Connect with Anna McCracken on LinkedIn

Phoria

Cambodian Children’s Trust

Anna McCracken’s favourite podcast to listen to while roaming around is On Being with Krista Trippett.   Anna’s favourite episodes are interviews with David Whyte, America Ferrera and John Paul Lederach.

Australian indigenous social work

‘Decolonising Our Selves and Our Work’ with Dr. Antonia Hendrick

Whatever context you work in, this conversation will get you thinking about how you really engage with Aboriginal and Torres Strait islander people in your community.

Dr Antonia Hendrick is a full time Lecturer in the School of Occupational Therapy, Social Work and Speech Pathology at Curtin University.  She is not your average academic.  Behind the qualifications, the accolades and the numerous published articles, lies an authentic human being, who is prepared to share her vulnerabilities in front of her students.  Antonia’s current passion is ‘Reaching Across the Divide: Aboriginal Elders and Academics Working Together’, a project that is changing the way the social work curriculum is developed and implemented across the school.  For Antonia, it is a professional as well as very personal journey, working with Aboriginal Elders to develop staff and student cultural responsiveness.

There are lessons for us all about de-colonising our selves and our work, as Antonia takes us on a reflective journey into her White Privilege.

In episode 28 of Talk the Walk, we explore:

  • the precursors to Curtin University taking real action to decolonise the social work curriculum in 2014 using the ‘Getting It Right’ teaching and learning framework
  • The two key imperatives for working together with Elders as a political action of social work
  • What is meant by ‘becoming an Ally?’ in decolonising social work practice
  • The outcomes that are starting to emerge for social work students and staff engaging in yarning processes at the university
  • The impact of the project on Antonia’s relational self
  • The challenges of being an academic in the work of institutional decolonisation and the personal impact on Antonia as a practitioner and human being
  • A personal family story of white privilege and it’s impact on Antonia’s values and belief system
  • The inspiring others behind Antonia’s passion for this work
  • The movement of decolonisation that is occurring across social work and other professions in Australia
  • What the future holds for Curtain University in their partnership with the Elders Group
  • The outcomes for students’ social work practice frameworks after completing a decolonised version of the social work curriculum
  • A final reflection for all social workers on the transferable skills across population groups in ‘becoming an ally’

To listen, simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
Listen to Stitcher
You can subscribe to future podcast episodes from our Subscription 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

Looking Forward Aboriginal Mental Health Project’, Final Report (2011-2015)

Published works by Associate Profession Michael Wright

Hendrick, A. (2015). ‘Working with Nyoongar Elders to decolonise the social work curriculum’, New Community Quarterly.

Hendrick, A. & Young, S. (2017).  ‘Decolonising the Curriculum, Decolonising Ourselves: Experiences of Teaching in and from the ‘Third Space

Hendrick, A., & Young, S. (2018). Teaching about Decoloniality: The Experience of Non-Indigenous Social Work Educators. American Journal of Community Psychology, 62(3-4), 306-318.

Bishop, A. (2002). Becoming an ally: Breaking the cycle of oppression (2nd ed.).  Crows Nest, NSW: Allen & Unwin.

Land, C. (2015). Decolonizing solidarity. Dilemmas and directions for supporters of Indigenous struggles. London, UK: Zed Books.

Singleton, G., & Hays, C. (2008). Beginning courageous conversations about race. In M. Pollack (Ed.), Everyday antiracism: Getting real about race in school (pp. 18–23). New York, NYW. W. Norton & Co.

Contact Dr Antonia Hendrick at Curtin University

An externalised problem in play doh.

The Influence of Narrative Therapy in my Work with Aboriginal Communities

I was first introduced to Narrative Therapy in 2006 after graduating with my social work degree in Brisbane.  But it wasn’t until a few years later in Darwin that the penny dropped on how this approach might actually sit comfortably alongside the worldviews and cultural perspectives of Aboriginal people whom I was working with.  A one week intensive at the Dulwich Centre in Adelaide introducing me to Collective and Community practices from a narrative approach was the start of a journey of sharing these ideas with my Aboriginal colleagues and ‘having a go’ to see what works.

The following reflections show how my practice approach has been influenced by narrative therapy ideas.

Double Listening

The problems that affect the lives of Aboriginal people can often be presented in a way that is disabling or weighing them down heavily; for example, domestic violence that has gone on for many years or issues associated with poverty that affect people’s stress levels.  This negative story can come to dominate people’s lives so that it is the only one they come to believe about themselves and other people tell about them.
However, people have many story lines running through their lives.  Perhaps they have simply lost touch with the things that are important to them and they give meaning to?  In a process of ‘double listening’, we are continually looking for doors into the alternative story, as the problem-dominant story is one that Aboriginal people can fall back into again and again.

Externalising

An externalised problem in play doh.

An externalised problem in play doh.

The person labelled as ‘angry’ or ‘naughty’ by others can sometimes internalise this view about themselves.  The process of externalising helps us to “separate the problem from the person”.   A lot of my counselling work has involved externalising the feelings of children who have been labelled by their communities or families as angry, naughty, bad, lost, lonely, no-hoper, mad and stupid.  Through exploring the “strong story” using things like drawing, painting, clay, puppets and story writing children come to see that ‘the problem’ they are experiencing does not reside inside themselves, but is external to them, possibly as a result of someone else’s problem behaviour in the family.  Children have such amazing imaginations when it comes to naming the problem and can articulate the ‘monster’, ‘devil’ or ‘alien’ as no longer having hold over their lives.

 

Eunice and Elaine share their 'strong story' of going to school.

Eunice and Elaine share their ‘strong story’ of going to school.

Resistance

Aboriginal people who have experienced trauma are often overwhelmed by feelings of shame, thinking somehow they are to blame for their problems or perhaps they invited it.  However, no‐one is a passive recipient to trauma.  Even in the most difficult of circumstances when it was not possible to avoid the trauma, people still take positive steps to stand up against it, resist it or protect themselves from its effects (Yuen 2009).  However small these steps might be, they indicate people are responding because it challenges their values and who they are.  What is it they hold precious in their life that they would respond in this way?  What is it they strongly believe in, that has been threatened?  By exploring and thickening the strengths, skills, values and abilities that help them through difficult times, Aboriginal people reclaim strong stories of hope and resilience and move towards healing.  The narrative approach gives Aboriginal people a safer place to stand to explore their experience without having to re-tell any traumatic details.

Collective Narrative Documentation

The Tiwi developed their own Ripples of Life story.

The Tiwi developed their own Ripples of Life story.

Narrative practice is interested in linking the individual experience to the collective; our individual problems are instead viewed as social issues. When listening to Aboriginal people’s experience of trauma, we are not only listening for individual accounts of how people responded to hard times and developing a rich narrative together, but looking for opportunities to link their life to some sort of collective experience.  In this way, people speak through us, not just to us (Denborough 2008). Some of the children I worked with wanted to share their stories of living with violence or bullying with children from other communities.  I became the deliverer of special messages between children who willingly offered up their stories if it meant it would help someone else. They often reflected “I am not alone in this” or “My experience is helping someone else”.
When people have an opportunity to anonymously share their stories with a broader audience, like another community, they gain a sense of contribution to the lives of another who may also be experiencing hard times.  In my work with Tiwi at Family Healing Bush Camps, community members were invited to share what skills, knowledge and abilities they used to get through difficult issues such as family and domestic violence, substance misuse in the family and having their children taken by welfare.  A written collective document was given back to the participants to share with other communities.  Such documents can be powerful methods of generating a social movement towards change, healing whole communities of people who share stories with each other.

Tree of Life

Tree of Life

Tree Of Life

Collective methodologies such as the Tree of Life and Team of Life have shown to be extremely effective at allowing children and young people who have experienced trauma or significant loss to speak about their skills and knowledge in the comfort and security of peers.  These metaphors offer Aboriginal people safe ways of exploring the difficult events of life like “the storm which hit our family” or “having to defend oneself from attack”.  Family members and Elders who act as outsider witnesses to children’s experience are valuable players in validating these stories.  The artwork generated from this group-work can also be shared as a collective document of children’s resilience, knowledge, hopes and dreams with other groups around the world.

Collective Narrative Timelines

Collective Narrative Timelines are also a well documented narrative practice for using with groups.  I used this methodology during groupwork with Aboriginal women to help them reflect on their own childhood experiences and how these memories have impacted on their own parenting.  Collective narrative timelines are great for the beginning of groups to help participants develop a connection very quickly around a shared theme, while also acknowledging the diversity of experience in the room.  You can read about my process of using Collective Narrative Timelines in a previous blog.

For more resources and ideas on narrative practice with Indigenous communities, explore our Direct Practice and Professional Development Libraries.

References:

Denborough 2008, Collective Narrative Therapy: Responding to individuals, groups and communities who have experienced trauma.

Yuen, A. 2009, Less pain, more gain: Explorations of responses versus effects when working with the consequences of trauma.

aboriginal-art-1540115_960_720

‘The Magic of Metaphors:  Engaging women at risk to prevent trauma in young children’

This was the topic of a presentation I gave at the SNAICC Conference in Canberra in September, 2017.  Thanks to some spontaneous video recording and retrieval work from another social worker sitting in the audience that day, I’ve finally been able to edit this together.

This presentation occurred as I came to the end of my contract with Relationships Australia NT, as Co-Ordinator of the Healing Our Children project.  It was the culmination of about six years work; most of which was in the development phase working on an idea raised by concerned Elders on the Tiwi Islands, plus a further two and a half years to roll out a pilot program in remote communities on the Tiwi Islands, Katherine and Palmerston.

As a Co-founder of the project, I am proud of this work and what we have been able to create.  I am incredibly grateful for the time I spent learning together with the women of the Tiwi Islands and NE Arnhemland about ways we can respond to domestic and family violence to protect children and prevent trauma.

This was a fantastic project because it was developed in community with community using the knowledge, wisdom and stories of Aboriginal people’s lived experience.  It did not come from outside or abroad.  Programs like this are not cheap to develop and involve a lot of sweat and tears, time and patience.  We did it all on a shoestring!

I decided not to continue on in the role as Co-Ordinator because as much as I had invested in this project and believed wholeheartedly in what we set out to achieve, it was underfunded.  I was employed for two days per week to support and mentor a team of local people in several communities.  Unfortunately, the extension of funding beyond 2018 then reduced, rather than capitalised on the investment and success we had already made during this trial.  This was disappointing, as the women and communities had invested so much of their energy and time voluntarily, on an issue they were passionate about addressing.  It means that the local people employed in the project (which is one of the biggest aims of the funding) receive only casual wages and service delivery is sporadic at best.

We can do better than this.

My point is that I want to see projects like this properly funded, especially ones that are developed by communities for their own people.  So they are sustainable and have every chance of enacting real change and closing the gap!

Everything that I brought to this project through my social work practice framework is represented in some form in this presentation.  This includes strong values and a commitment to social justice, self determination and empowerment for Aboriginal people.  This video may appeal to social workers interested in anti-oppressive practice, narrative community work or using metaphors in therapeutic work.

This presentation covers:

  • Background to the ‘Healing Our Children’ project
  • The culturally safe project model
  • Shared values that underpinned the project
  • Metaphors and how we came to use them in our training, therapeutic groupwork, resource development and evaluation
  • The healing potential and therapeutic benefit of using metaphors in trauma work
  • How the resource kit “It Takes a Forest to Raise a Tree” was developed
  • How metaphors assisted us in safe dialogue with women who had children living at home with violence
Please note:  Due to our video camera running out of batteries half way through, we have edited together the two parts of this presentation.

 

 

My hope is that ‘Healing Our Children’ moves beyond surviving, to thriving!
Support, follow and learn more here.

‘Healing Our Children’ project at Relationships Australia NT

‘Healing Our Children’ Facebook page

The painting created by Yolngu communities for FAST NT

‘Knowing your Why and Finding your How’ with Malcolm Galbraith

In this episode of Talk the Walk, we delve into the working life of Malcolm Galbraith, Manager of Families and Schools Together (FAST) in the Northern Territory.   We discover not only what makes FAST one of the most successful strengths-based programs in remote Australia, but what drives the man behind the project.   A man of strong Christian faith, Malcolm admits some of his ideas might be controversial, yet the evidence speaks for itself – Yolngu people love it!   Before you scoff at the idea of bringing an American-based program into an Indigenous Australian context, listen to this story.  As intriguing as it is thoughtful, this behind the scenes tour of FAST NT may just turn your worldview on its head.

In episode 21 of Talk the Walk, we explore:

  • The underpinning principles which contributes to the success of the FAST program working across cultures
  • Essentials for engaging vulnerable Aboriginal families successfully
  • The stories and symbols of meaning in the painting (pictured here) symbolising the work of FAST in remote communities, developed with Yolŋu staff of NE Arnhemland
  • Malcolm’s journey from tradie, to youth worker, to heading up a Family Strengthening program in the Northern Territory
  • The good old fashioned family values inherited from early life experiences that Malcolm brings to his Management role
  • What values mean to Malcolm and how these spill over into workplace relationships, negotiating boundaries and understanding cultural differences
  • The challenge of the concept of equity and how this plays out in the lives of people Malcolm works with
  • What sets FAST apart from other NGO and Government service providers which has earned them respect from local communities
  • The importance of self awareness when things don’t go as planned (because they won’t) and strengths-based routines with staff that bring out the best in each other, to promote the best outcomes for clients
  • Indicators of success from FAST parents and teachers
  • Malcolm’s influencers and how his Christian faith has shaped his life’s work and developed his “why’
  • Malcolm’s disclosure around qualifications on paper versus good practice, and traversing the space between academia and field work
  • The sorts of transferable skills, knowledge and values that is essential to this work
  • And much, much more

The painting was created by Yolŋu communities for FAST NT

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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You can also subscribe to podcast and blog updates via email from the Menu on the 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

Viktor Frankl

Urie Bronfenbrenner’s theory of ecological development of children

FAST Northern Territory website

FAST Australia website

FAST International website

Email Mal at mal.galbraith(at)fastnt(dot)org(dot)au

Just some of the beautiful trees that spoke to Anne around the community and on homelands.

‘Opening Doors and Letting Stories Unfold’ with Anne Carrick

Anne Carrick working on Kunibidji country

In episode 20 of ‘Talk the Walk’, my guest today captures the essence of what it takes to move from a big city to a remote community in the heart of Arnhemland.   Social Worker, Anne Carrick spent three years immersed in community life and working in a social and emotional well-being program alongside 13 language groups and clans, each with their similar but different traditions living on Kunibidji land.  Anne says “This is one of the most multi-lingual communities in the world.”

If you’ve ever considered working remote or wondered what it is like, Anne’s stories, memories and lessons learned are pure gold.

In this episode we explore:

  • Anne’s early learnings working with Aboriginal people as a young social worker in Adelaide and Ceduna
  • The thinking and motivation behind Anne’s move to the Northern Territory
  • One article every Balanda (whitefella) needs to read before working in Aboriginal communities
  • A typical day working in the social and emotional wellbeing program in a remote Aboriginal community
  • The effects of daily life being exposed to frequent domestic violence and suicide attempts
  • The role Elders and leaders took in responding to domestic and family violence
  • The outcomes Anne was able to achieve assisting women, children and families
  • How a social work assessment process differs in a remote community compared to a more urban settling, and the role of Aboriginal workers
  • How the community shaped new understandings of mental health using the positive concept of living a life ‘worried well’
  • Anne’s experience of supervising social work students; what students can do to prepare themselves for a remote placement; and good advice for anyone thinking of working remote
  • Anne’s challenges and struggles; and what sustained her
  • The vision, principles and values inherent in Anne’s social work practice framework and how she advocated for this in a system which had different ideas about tackling social issues
  • Tracing Anne’s ethics and values back to early childhood
  • The wake up call that may help you prevent burnout
  • Accessing good supervision and support

Just some of the beautiful trees that spoke to Anne around the community and on homelands.

To listen to this episode simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
Listen to Stitcher
You can also subscribe to podcast and blog updates via email from the Menu on the 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

‘Kartiya are like Toyotas’ by Kim Mahood

“National Strategic Framework for Aboriginal and Torres Strait Islander people’s Mental Health and Social and Emotional Well-Being 2017-2023, Department of Prime Minister and Cabinet (October 2017)

Social and Emotional Wellbeing Portal, Australian Indigenous HealthInfoNet

Contact Anne Carrick on anne475esp(at)hotmail(dot)com

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‘Taking the time to build relationships’ with Louise O’Connor

There’s something about the blue sky, the sparse landscape and the weaving of cultural stories that drew Louise O’Connor to Australia’s red centre.  Far from her homeland of Ireland and not satisfied with the big city lights of Melbourne, Louise O’Connor packed up her meagre belongings and head to Alice Springs.  She found herself working with the Ngaanyatjarra Pitjantatjara Yankunytjatjara Women’s Council as a Domestic and Family Violence Case Worker and hasn’t looked back.  Since arriving, Louise has been drawn to narrative therapy as an approach for working respectfully with Aboriginal women.  She now supports a team of case workers implementing the Council’s new domestic and family violence prevention framework developed in consultation with the Australian Childhood Foundation and the large group of women they support in the NPY lands.  Louise brought with her a long history of case work with refugees and asylum seekers, youth and people at risk of homelessness or in crisis, both in Australia and Ireland.  Louise’s passion for sharing stories and helping others tell theirs shines through in my conversation this week on ‘Talk the Walk’.

In episode 18, we explore:

  • Why Louise uplifted her life in Melbourne to venture into Central Australia and how she got started in community work
  • A brief history of the NPY Women’s Council and its work
  • A typical day in the life of a domestic and family violence caseworker in the NPY lands
  • How the Women’s Council moved away from a justice focus to a violence prevention framework using a trauma-informed, community development, narrative therapeutic approach to practice
  • What Louise loves about her job and her journey into narrative therapy
  • How Aboriginal women are developing their own tools of narrative practice for use in their community
  • The everyday challenges of remote work and what Louise does to look after herself
  • The ‘strong stories board’ project – one of Louise’ sparkling moments
  • Louises biggest learnings and awesome words of advice for community development and social workers thinking of working with remote Aboriginal communities

To listen to this episode simply click on the Play button below or listen via the Stitcher App for iOS, Android, Nook and iPad.
Listen to Stitcher
You can also subscribe to podcast and blog updates via email from the Menu on the 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

The NPY Women’s Council domestic and family violence service

Download the Family violence Prevention Framework

Episode 15 – ‘Telling the Stories of Our Lives’ with Sudha Coutinho

Contact Louise on  lou_oconnor33(at)hotmail(dot)com