Fishing

‘Sharing the Seeds’: More Tales from the Territory

As you may have noticed from previous ramblings, COVID brought a halt to any plans I had last year to travel back to the Northern Territory.  As a result, I ended up co-facilitating this Tree of Life workshop on-line with the women of Borroloola.

When 2021 ticked over and COVID restrictions lifted, there were hopes within the Telling Story project to travel to Borroloola in June to share some of the seeds in real life that had been planted virtually.  Our aim was to bring back the stories that had been shared by the women and published in their Tree of Life booklet, to gather some more wisdom from others about their skills and knowledge of growing up strong and healthy kids.

My journey took me from Bowraville on Gumbaynggirr country in NSW to Centre Island on Yanyawa country in the Gulf of Carpentaria, a good two days of travel time via jet plane, ute, charter plane, community bus then boat.  On the way we collected about 18 women living in the community of Borroloola or nearby outstations; an intergenerational mix of grandmothers, mothers, Aunties and young women from high school.  Supported by the hardworking team at the li-anthawirriyarra Sea Ranger Unit and the enthusiastic staff of Indi Kindi, all the logistics of camping gear, food and travel arrangements were sorted.  For some of the women, this was the first time they had travelled to Centre Island.  It was a healing time to connect with stories of place they had been told from family members or passed down from ancestors. 

Our plan was to weave the Tree of Life workshops over the three night camp, allowing spaces for the women to connect with country and each other, yarning around the campfire, fishing, enjoying great food and relaxing.  Our first night around the campfire at Black Rock on the McArthur River was an opportunity to introduce the Tree of Life booklet and introduce the process of the workshop with the women.  In our first scattering of the seeds, we invited the Indi Kindi staff who contributed stories to the Tree of Life booklet, to share some of their words with the others.

On day 2, we proceeded to make our way out to Centre Island, past crocodiles sunning themselves on the banks of the river, to where endless blue skies kissed the horizon of vast ocean.  Much to our unexpected delight we discovered there was generator power connected to the remote outstation shack, a large equipped kitchen, welcoming indoor meeting space, shady front and back verandahs and even a bedroom with aircon.  Outside, a large sprawling fig tree set the scene.

After setting up tents and having lunch, the women were keen to wet a line.  I took the opportunity to go exploring and gather materials from nature that might be useful to help people express and record their stories throughout the workshop – things like driftwood to represent roots and leaves to represent the people who are important to us in life.  After discovering one of the young women loved art and drawing, we invited her to outline a large tree image on a piece of calico which would become the centrepiece for yarning up strong stories in our circle. 

Our afternoon session with the women, began with laying out a set of cards featuring various images of trees and inviting people to share how they were feeling by selecting a card to tell a story.  We then introduced the roots of the Tree of Life and invited people to write on a piece of driftwood some words that capture important parts of their family history.  Participants spoke their root stories to the group and place their driftwood down on the calico, to start to assemble what would become a collective tree of wisdom.  We followed this with a yarning circle about the kinds of skills and abilities women have for growing up strong children and families.  Some of the questions that can guide such conversations are:

  • What are some of the skills your family has in helping each other?  In getting things done at home?  In keeping the family together and happy?
  • What things is mum/dad/kids/grandparents good at doing for the family to keep strong?
  • What is each persons role?  How do people in the family come to have these roles?  

We can then go on to thicken these stories and make them richer by enquiring about the history of these skills, where they come from and who taught them these skills.  We also used Strengths Cards as prompts to help people expand their thinking around their own strengths.  As facilitators, we observed that the younger people in our group held back from sharing stories in front of their Elders.  There can be cultural reasons why younger people feel shy about speaking up, out of respect.  We made a decision to meet with the youth separately early the following day, so that the unique skills of young people are given a voice.  During this session, we noticed that the young people would also identify strengths in their friends, naming what they admired about them and why.  We also saw these strengths in action, observing later in the day one of the young women teaching another how to throw in a castnet.  Such a delight to see.

In the afternoon with the older women, we proceeded with yarning up stories about the special people in our lives that help us grow our family strong.  Our participants shared stories with a partner then recorded this on a leaf to add to the tree.  They also spoke of the fruits or the special gifts that these people had given to them.

Having richly explored the strengths, skills and knowledge of people’s lives, we had created a solid place for people to stand (or what narrative therapists refer to as ‘the safe riverbank position’) in which explore the concept of storms.  One of the women shared a story about a special tree on their country.  This provided the perfect metaphor for exploring the storms of life.

“On my country was a huge Tamarind Tree.  Lots of visitors from Borroloola came out there.  It survived so many cyclones.  I wonder how old it was?  A lot of people were held together under that tree.  That tree kept family together, out of the hot sun, sharing stories.  Everyone would talk.  Cyclone Trevor came through.  It didn’t want to go down, that tree.  It wanted to grow back up.  It has lots of shoots.  It wants to stay alive and say “I’m still here”.  It’s heard lots of stories that tree.  People are working together to keep the tree going.”

The storms of life make us feel not so solid in our trunk.  The group named these things as storms in their families and community – violence, deaths in the community, break ins, fighting, being disrespectful towards Elders, drugs and alcohol, suicide, Welfare coming in and bullying.  We explored how storms can start with one person and ripple out to affect a whole community.

Surviving storms is harder when you are standing on your own.  The group shared ways that they work together and support each other like a forest does, to helps them weather the storms until they blow over.

In our evening session after dinner, we concluded our workshop with sharing stories of our hopes and dreams for the future on the branches of our tree.  They included visions they had for themselves as well as their community.  Each of the women wrote the actions they might need to take to fertilise these hopes on seed shapes which were added to the ground of the community tree.  It is hoped that by naming these intentions in front of other family members, these ideas are fertilised and supported to grow.  Participants were also invited to have a photo taken of their hopes and dreams which was framed and sent back to them as a reminder of their commitment. 

From time to time, over the few days as our collective tree was growing, we would notice people wandering over to read or reflect on what had been recorded.  This also provided an opportunity for the younger women to make further additions away from the group sittings.

Documentation of the rich description of people’s stories is a key part of narrative therapy.  At times, this was participants themselves writing some words on elements of the tree.  At other times Sudha or I would write on the calico, the essence of what was being shared, in order to capture the wisdom of the whole.  One of us would also be writing on notepaper what was being shared.  All these actions of story-capturing became part of the final collective document given back to participants.

As the sun rose on our final day, it was time to think about packing up and heading home, back across the waters and to our children, families and communities.  Even just a few days away in the quiet and peace of Yanyawa country was enough for people to feel rejuvenated but also homesick for their loved ones.

Opportunities like this wouldn’t be possible without the support of Artback NT, the Moriarty Foundation and the li-anthawirriyarra Sea Ranger Unit.  It’s been a privilege to be part of the Telling Story project, an initiative of Founder and Facilitator Sudha Coutinho.  Telling Story invites individuals and communities to widen their lens and re-author their stories to find strength, resilience and hope.  Visit their page on vimeo to see more of their work.

Invitation to be an Outsider Witness to the women’s stories from Borroloola

Reading the ‘Sharing the Seeds’ booklet about raising strong and healthy kids in Borroloola may spark thoughts about your own skills and knowledge, your hopes and dreams for your children, and help you stand against any storms you may face. If you would like to share these thoughts with the women, you can email Telling Story at sudhacoutinho@gmail.com

Tree-of-life-booklet-photo

Group Work During COVID Times: Capturing the Hardwon Knowledge of Parents, Aunties and Grandmothers on raising strong kids in Borroloola

I received an invitation from a colleague this year to travel back to the Northern Territory to co-facilitate some narrative therapy group work with the Aboriginal women of Borroloola.  We had it all planned out.  It would have been a two day drive from Darwin to reach the remote township, then a trek over to Barrnayi, an island off the coast of the Gulf of Carpenteria for our two day camp.  I love it when collaborations like this come together – Telling Story, Artback NT and the Moriarty Foundation – bringing together good will and established therapeutic practice for positive community outcomes.  What we didn’t account for was the arrival of COVID 19 and the immediate closure of state and territory borders as well and lockdown in remote communities. 

Airfares were cancelled.  However, I wasn’t about to shelve this one without some serious thought into whether delivering the Tree of Life on-line was a possibility.  I learned later that this is called pivoting!

I had some doubts about whether we were going to be able to gather rich story from participants over a technology platform.  However, Sudha Coutinho had done a lot of work in Borroloola and already had established relationships with some of the women, so that was a positive starting point.  With some thoughtful deliberations and program modifications to the Tree of Life methodology, Sudha and I decided to ‘set sail’ and see where the adventure might take us on these unchartered waters. 

Facilitating the Tree of Life with ‘Zoom’ technology

We were very influenced by the beautiful work done by Anne Mead and Jasmine Mack in their application of the Tree of Life with parents of Roebourne.  Ideas such as home yarning, the tree visualisation meditation and crafting a community tree appealed to us.  Given the extra difficulties we would face interacting over a screen with our participants, we needed to pay attention to ways people could join in that did not require so much hands-on guidance.  

The program was delivered over five weekly morning sessions consisting of three hours with a break in the middle.  We posted out a big box of materials required including art supplies and resources prior to starting.  We hoped that our local Yanyawa Project Officer could work alongside us in navigating the use of these materials.  Each session generally consisted of an introductory activity such as using Tree Card images we created to check in with how people were feeling, followed by a yarning section with corresponding drawing or art making, and a collective conversation on what these stories meant to the community as a whole, then finishing with an invitation to undertake an exercise at home between sessions. We invited people to connect on the Workplace Chat App on their mobiles to continue the conversation and share images of what they discovered in their environment between sessions.  This is also where we, as facilitators, shared therapeutic documents based on the ‘rescued words’ from each session.  These five therapeutic documents were later incorporated into a Tree of Life booklet the women wanted to publish capturing their skills, knowledges and hopes for raising strong and healthy children. 

The women in Borroloola were on a learning journey with us

Over the project the following themes were explored using the tree as a metaphor for growing up strong children in the community.

  • The Sun – principles of caring.  Just like the sun shining down on little trees guides their growth, the principles that are important to us guide our caring.
  • Roots – History of place and story.  The roots follow the history of culture, linking us to stories, traditions and places of significance.
  • Trunk – Strengths of skills and knowledge. This includes the practical things we do to keep our families strong and to hold up our kids.
  • Bark – The Protective Layer.  Acknowledging the need to protect our children because the types of experiences our children have in life influence their development.
  • Leaves and Fruit – The important people and their gifts to us and our children.
  • Storms of Life – The things that try to get in the way of us bringing up strong and healthy kids and how we stand strong against them.
  • Branches – Our hopes and dreams for our children and family.
  • Planting Seeds – The actions we want to take to make our hopes and dreams grow.
    and;
  • Flowers – Ways we want to work together to make our community dreams blossom.

The women brought together their completed individual tree pictures and shared together their hopes for the future of their community as a ‘Collective Forest’ to stand strong against the storms of life.  We finished on physical actions of planting seeds into flowerpots as a reminder of their hopes and dreams coming to life, slowly but surely.

Forest of Life – Borroloola

We had to make lots of changes on the go and this required some quick thinking and flexibility on our part.  We needed to feel not so precious about sticking to our script, even more so, given the lack of ability to just jump in physically and rescue a situation.  The struggles as well as the delightful outcomes of this work are explored extensively on the video below, so I won’t repeat those here.  Let me just say that our doubts about gathering rich story were well and truly blown out of the water.  We gathered so much beautiful knowledge and wisdom from the mothers, aunties and grandmothers that participated, we couldn’t fit it all in the booklet.  If you do not have access to a hard copy, you can read an on-line version here.

The following video is a 17 minute snapshot of this work presented at the AASW 2020 Symposium.  Meanwhile, If you’d like to know more about using the Tree of Life over ‘Zoom’ technology, please contact us.  We are really open to sharing our work with you.


Invitation to be an Outsider Witness to the women’s stories from Borroloola

Reading the Tree of Life booklet about raising strong and healthy kids in Borroloola may spark thoughts about your own skills and knowledge, your hopes and dreams for your children, and help you stand against any storms you may face. If you would like to share these thoughts with the women you can email Telling Story at sudhacoutinho@gmail.com

R2R

‘Drumming Up Connection in Community’ with Simon Faulkner

My guest on the podcast this week is the brains and the hands behind the therapeutic program, Drumbeat at the Holyoake Institute.  Simon Faulkner went on to set up his own business, further developing his Rhythm2Recovery model (R2R) which has now made its way into the UK, USA and Germany.

R2R combines experiential rhythmic music with cognitive reflection, as a therapeutic intervention suitable for one-to-one counselling, groupwork and community development.  Thousands of practitioners across Australia have been trained to use drumming to connect with their clients experiencing a range of life challenges.  Simon brings many years’ experience working cross culturally, delivering training programs and therapeutic interventions to Aboriginal and Torres Strait Islander communities as well as First Nations communities in the USA and Canada.

In this conversation, we discover how Simon, who does not identify as a musician, came to appreciate the drum as a therapeutic tool for connection.

In episode 31, we explore:

  • Why drumming has been such an effective therapeutic tool for working with Aboriginal and Torres Strait Islander people
  • Simon’s discoveries working with First Nations peoples in Canada and the USA, and how this has influenced the development of the Rhythm2Recovery model
  • How the drum if used correctly can promote a safe therapeutic relationship
  • An overview of the research behind rhythmic therapeutic interventions
  • The ways drumming is being used therapeutically in Indigenous communities around Australia and how it is being received
  • What inspired Simon to develop this methodology, and the beliefs and values behind his intentions for the work
  • The biggest struggles Simon faces in working cross culturally and the skills and knowledge he has used to overcome them
  • What really makes Simon’s heart sing in his community and your chance to get involved

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:

Rhythm2Recovery – access to training, resources, evidence and fact sheets.
Drum Circle Facilitator Training.
Performing Arts in Prisons, Intellect Books.
The Righteous Mind: Why Good People are Divided by Politics and Religion (2012) by John Haight.
Contact Simon Faulkner.

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’.

Kids in the sunset

Collective Narrative Documentation: My experience capturing the Hard Won Skills and Wisdom of the Tiwi People

Drug and alcohol misuse, neglect and abuse, violence and early death, overcrowding and ill health.  It is a story that is all too well told and re-told about remote Aboriginal communities.

But it is just one story.                                    

The methodology known as collective narrative documentation offers an opportunity for communities to voice an alternative story.  One of strengths and skills, customs and traditional knowledge, values and beliefs, future hopes and intentions.

During my time on the Tiwi Islands, I had the privilege of hearing rich stories like this and authoring two collective documents.  These documents reflect the words of Tiwi people who have been actively resisting the effects of colonisation, and using special skills and knowledge to stay strong in hard times.

In the narrative documentation process, I witnessed for myself the healing power of storytelling on many levels.  The first happened as individuals shared their story around the campfire with members of their family as witnesses to their experience.  The second was recognising that they were not alone in their experience as stories were gathered and documented into common themes.  And the third happened as their exact words were read back to them.  In some instances, I witnessed a fourth step when individuals felt the sense of contributing to the lives of others, by sharing their story with others outside of their community who were also going through hard times.

So how does the process of narrative collective documentation actually work?  For a full description of the practice, I recommend reading Denborough’s article in Collective Narrative Practice.  But I will briefly summarise the process here as it happened for me.

Lighting the fire, the central point for a storytelling circle.

Firstly, you need a gathering of people.  For me, the opportunity to collect stories of strength occurred at a women’s healing camp in 2009 and two family bush camps in 2010 and 2011.  Next, Denborough recommends a series of questions designed to generate rich content exploring the history of people’s skills and knowledge, and linking this to people and traditions.  These are generally as follows:

  • What is the name of a special skill, knowledge or value that sustains you through difficult times?
  • Tell me a story about this skill, knowledge or value, when this made a difference to you or to others.
  • What is the history of this skill, knowledge or value?  How did you learn this?  Who did you learn it from?
  • Is this skill or value linked in some way to collective or cultural traditions? 

Sometimes I would ask scaffolding questions, or translate these questions into simpler english, as I was working with people whose primary language was Tiwi.  I also gained permission to record people’s stories as an audio file, so that I could go back and translate people’s exact words.  When working on your own, I find it challenging to facilitate a conversation and record written notes at the same time.  Listening back to audio files obviously takes a lot longer, but I felt it was important to capture people’s exact words in the document, so they would easily recognise them as their own.

Once I transcribed the audio files, I used a highlighter pen to identify common themes amongst the stories.  Each theme became a different section of the document.  I chose to head up each section with a short phrase I had heard which reflected the essence of that theme. 

Writing up the document becomes a narrative process in its self by the author.  It is good to begin the document with an acknowledgement in the collective voice of the unique knowledge and skills of the storytellers and hopes for sharing the document with an audience that might resonate with its content. 

In the main body of the document, I like to use paragraphs incorporating people’s exact words in quotation marks, beginning and ending with a more general reflection in each section which highlights the collective experience.  Other writers cleverly weave together third person and first person talk in each section, in a flowing sequence which captures both collective and individual experience.  Every storyteller would recognise some of their own words reflected in each paragraph, even though quotation marks are not used.  A good example of this is shown in Denborough’s article.  One of my documents incorporates photographs taken on the bush camps that express another aspect of the theme.

The first draft was taken back to the participants to check its content for accuracy.  At this stage, there was no agreement to share it outside of their community.  After making any necessary changes, copies were made and distributed to the folks that participated.  Ideally, permission would be gained to share the documents with other communities or individuals who are also going through difficult times.  For different reasons, this never happened and time passed. 

Until now.

It is now 10 years since my first collective narrative document was written with the Tiwi people.  On my recent visit back to the islands, I finally gained permission from the Tiwi women to share them.  It means a lot to them that their hard won skills and wisdom may help someone else, particularly as some of the storytellers have since passed away.  It brings them comfort to know that their voice lives on.

It brings me great pleasure to bring share with you the following documents:

After reading these documents I invite you send a response back to the Tiwi community.  You may like to use the following questions as a guide to formulate your response. 

  • As you read this story about, I’m wondering what caught your attention?  Which piece resonated with you? 
  • What image came to your mind as your read this piece?  What do you think the storyteller is hoping for, values, believes in, dreams about or is committed to?
  • Is there something about your own life that helps you connect with this part of the story?  Can you share a story from your own experience that shows why this part of the story meant something to you.
  • So what does it mean for you now, having heard this story?  How have you been moved?  Where has this experience taken you to?

Contact us if you would like your message sent back to the Tiwi community. 

Collective narrative documentation is a way of responding to trauma that acknowledges the strengths of communities and has potential to build relationships between communities going through similar difficulties.  If you are interested in using this approach with your group or community, please get in touch, to see if we can help.

* Please note: this document may contain the names and images of Aboriginal people now deceased.

References:  Denborough, D. 2008, ‘Collective Narrative Practice:  Responding to Individuals, Groups and Communities who have experienced trauma’, Dulwich Centre Publications.

Alanna Audus

“Coming From a Place of Not Knowing” with Alanna Audus

There is something to be said about social workers who are graciously willing to tell their story, just 12 months after diving into their remote social work experience.  Still in the midst of a giant learning curve, Alanna Audus joins me on Talk the Walk to share the ups, downs and delicious highlights of her beginnings in Alice Springs.  Alanna is a newcomer to narrative therapy and is delighted with the way her somewhat ‘kooky’ conversations with people are beginning to shape their lives for the better.  She works as a generalist and victims of crime counsellor for CatholicCare NT with some of the most marginalised Aboriginal people in Australia.

This conversation is as delightful as it is authentic.  So be warned, Alanna’s heartfelt generosity may inspire you to pack up your city life and go bush.

On episode 27, we explore:

  • What led Alanna to pack up all her belongings and head to Alice Springs
  • What it’s really like starting out in social work with no prior experience working with Aboriginal and Torres Strait Islander peoples
  • Alanna’s unique story which has influenced her passion and drive for social justice
  • A ‘fly on the wall’ account of Alanna’s approach to counselling, starting out in narrative therapy
  • Why relationships are at the heart of Alanna’s practice and feeling okay about not knowing
  • The rich conversations that transpire working with metaphors
  • Methods of narrative documentation such as letter writing which record people’s processes of acknowledgement and achievement, and what difference this makes to clients
  • Struggles and challenges Alanna has faced in her first year in a remote community and the notion of ‘doing therapy on yourself everyday’
  • The influence of nature and the raw environment on Alanna’s self care, allowing her to do high intensity social work
  • Reflections on resilience in ourselves and our clients
  • The people, institutions and the influence of radical politics that have shaped Alanna’s social work practice framework and life
  • Reflections on the NT Emergency Intervention more than a decade on, a continuation of ongoing oppression and disempowerment which began with colonisation
  • Words of wisdom for other social workers considering the move from big city to remote outback and avoiding burnout
  • A sparkling moment from Alanna’s last week

To listen, 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

Contact Alanna on alanna.audus(at)gmail(dot)com

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.

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How Did Metaphors Become a Part of My Therapeutic Framework?

One of my very first learnings all those years ago in counselling work with Aboriginal people in the Northern Territory was their tendency to talk in round-a-bout ways.  At first I found this frustrating.  You could not ask a direct question and get a direct answer.  It will usually be silence or a head nod (which does not necessarily mean yes, but a polite acknowledgement)!  So I had to find ways that clients would be comfortable to share their experience safely in ways which suited their communication style and integrated their traumatic experience.  After trying the methodologies I’d learnt from narrative therapy and getting such a good response, it dawned on me that working with metaphors was common sense.  Aboriginal people have been communicating in metaphorical ways since time began, through their dreaming stories and ancestors.  This way of working just fits!  Whether it has been in individual counselling or groupwork with women and children or in training and mentoring with Aboriginal workers, concepts or ideas are much easier to communicate through metaphorical stories, verbal or visual.

My first exposure to working with metaphors was at the Dulwich Centre.  “The Tree of Life” methodology was inspired by the work of Ncazelo Ncube of REPSSI (Zimbabwe/South Africa) to respond to children affected by HIV/AIDS.  I’ve used this and its sister method “The Team of Life” with children in the Tiwi Islands with great success, training local Aboriginal women to facilitate the activity.  The tree metaphor gives children a safe place to stand to explore challenges and problems in their lives without re-traumatising them.  I also noticed how the adults supporting the children, started talking about their own lives using trees.

“Trees can teach us a lot about how to live.  Our traditional way of life is about caring for each other and growing strong families.  Now there are storms destroying our families and hurting our children.  We can see it’s not a healthy life for our people”.  – Elaine Tiparui, Bathurst Island.

Picture: Ian Morris.

Picture: Ian Morris. This image has been used to talk about the role of the whole family/community to grow up strong kids (Grandparents are the old growth trees in the background, Uncles/Aunties and parents in middle, teenagers as younger trees and babies/toddlers the little seedlings in front).

I went on to work collaboratively with the women of Tiwi Islands and NE Arnhemland to develop a new tool using the tree metaphor to invite women into a conversation about violence and its affect on children’s development.  “It Takes a Forest to raise a tree: Healing Our Children from the Storms in their Lives” is my first resource produced in community, with community, for community.

As my counselling work progressed, I found that narrative therapy still relied on people being able to verbally express a story.  Neuroscience tells us that the impact of trauma on the brain means that people are simply unable to talk about what happened to them, even if they wanted to!  Many of the children, I’ve worked with were still very much non-verbal and I’ve come to rely more and more on art as a method of communicating and integrating traumatic experience.  Working alongside Aboriginal Child and Family Support Workers using their own languages, we discovered ways for children to document their stories of abuse, violence and neglect using methods like drawing, clay, collage and mask making.  Not surprisingly these stories were communicated through aliens, imaginary friends, monsters, dreaming animals, body parts and other such creatures apart from themselves.   To offer other alternative ways in to children’s stories, I also went on to write ‘The Life of Tree’, a therapeutic picture book, designed to help Aboriginal children speak up about their trauma experience.  Metaphors work in the most magical way to bring healing!

…metaphorically speaking will continue to experiment with playful and effective therapeutic tools using metaphors in our direct work with clients and in the resources we produce in the future.
You can read more about how we are integrating use of metaphors with other therapeutic modalities on our page ‘How We Work’.
You can also find further resources on using metaphors in counselling and trauma work in our Professional Development Library.

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‘Just Start with the Little Things’ with Tony Kelly

Do you remember the first time when you heard your favourite song?

Anthony Kelly, co-author of ‘With Head, Heart and Hand: Dimensions of Community Building’

I remember very clearly the first time I was introduced to Paul Kelly’s ‘From little things big things grow’.  I was sitting in a lecture on ‘Working with Indigenous communities’ with Tony Kelly.  I was moved, confronted and teary.  It was the moment that a small flame was sparked in me.  I remember it so clearly.  Unexpectedly, the voice in my head piped up and said ‘this is the work you will do’.  So I latched onto Tony as an idol and from there a little spark grew.

It was an absolute privilege (and entirely nerve-wracking) for me to reconnect with Tony Kelly recently and bring you this conversation.  That same gentle and invitational demeanour of Tony’s took me back to where my heart for this work began.  To revisit, the ‘head, heart and hand’ dialogical community development approach which Tony espoused, reconnected me with the principles that I fell in love with, all those years ago and which has shaped more than any other modality, the practitioner I have become today.

Tony brings over 40 years of experience in community development work both in Australia’s indigenous communities and globally.  I hope you enjoy this conversation as much as I did.

Episode 5 of ‘Talk the Walk’ explores:

  • How Tony came to be working in the Northern Territory after the acknowledgement of Indigenous Land Rights
  • Learnings from entering Aboriginal communities for the first time
  • The foundation, principles and technicalities behind the dialogical approach to community development
  • The skill of really listening
  • The delight of big things that grow from little things
  • How participatory development programs differ from service delivery; and why governments rarely get it right
  • Small first steps for social workers in getting started in a dialogical approach to your work
  • How Tony’s ‘head, heart and hand’ approach differs from other community development approaches
  • Tony’s struggles of witnessing ‘white on black’ racism, ‘black on white’ racism and ‘black on black’ racism, and how these experiences shaped his international work
  • Tony’s biggest learnings from the Northern Territory and its influence in global community development
  • A funny story about a pet kangaroo!
  • Essential tools for your communication toolbox
  • The mentors that helped Tony develop an international perspective to his work
  • Making sense of the text of people’s complicated lives

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 this episode

‘From Little Things Big Things Grow’ by Paul Kelly

‘With Head, Heart and Hand’ by Anthony Kelly

Lilla Watson

Bruce Alcorn

Ernie Stringer

Rosalie Dwyer

Darryl Kickett

Carol Martin

Matt Foley

‘The Wretched of the Earth’ by Frantz Fanon

Contact Anthony Kelly via LinkedIn

Patricia

‘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 on Facebook

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

More about Patricia’s life and work on our blog