ࡱ> []XYZg ibjbjVV 7r<r<`3%V V 8td‰ ",,,ACCCCCC$fgg,,|^%^%^%,,A^%A^%^%yU,~Y B!}^-0‰;~>^#>P>m^%at!ggR$ ‰>V v:  Victorian Aboriginal Child Care Agency Co-Op. Ltd  HYPERLINK "http://www.vacca.org" www.vacca.org VACCA Submission to 鱨վ Anti-Racism Strategy May 2012 Enquiries: Dr Peter Lewis, Manager Policy, Research and Communication PO Box 494, Northcote Plaza, Northcote VICTORIA 3070 45 Nicholson Street East Brunswick VICTORIA 3057 Introduction, Outline of Argument and Recommendations The Victorian Aboriginal Child Care Agency (VACCA) welcomes the opportunity to make this submission to the 鱨վ Anti-Racism Strategy. As an Aboriginal community controlled child and family services agency, we believe that a proactive ant-racism strategy is necessary to ensure the rights and positive future of Aboriginal peoples and children. At VACCA much of our work is involved in overcoming centuries of governmental and dominant culture racism, abuse and neglect of Aboriginal children, their families and communities. The Stolen Generations tragedy highlights the need for effective protection against racism. The on-going process of colonisation and racial discrimination has a negative impact on Aboriginal wellbeing and health outcomes. Racism takes three forms systemic or institutional, direct discrimination and internalised racism. Internalised racism refers to when a person of a racial group sees themselves consciously or sub-consciously as inferior. All forms of racism are prevalent in Australian society. It can be argued that racism is one of the founding themes of post-invasion Australia. From the assumption that Australia was terra nullius to the negative referencing of Aboriginal people and inclusion of race powers in the Constitution, to the White Australia policy, historically racism has been a key characteristic of Australias national identity. While the negative referencing of Aboriginal peoples (firstly that the Commonwealth could not make laws regarding Aboriginal people and secondly, that they could not be counted in the census) was expunged from the constitution as a result of the 1967 referendum, the race powers (Sections 25 and 51.26) remain in our nations founding document. Until such time as the race powers are removed from our constitution, racism can be said to remain as a characteristic of our polity, and therefore our national character. Racism is therefore systemic in our polity and embedded, in various overt and covert forms, in society and its institutions. In this context, any anti-racism strategy would need to be multi-levelled and targeted towards a variety of audiences. It would need to include approaches that seek to strengthen the provisions of anti-racial discrimination legislation and be used as a key consideration in Australias Social Inclusion policy framework as well as public awareness campaigns. Recommendations That the 鱨վ develop an anti-racism strategy that includes a specific approach to racism against Aboriginal peoples. That the Aboriginal-focused anti-racism strategy incorporates elements of the VicHealth Anti-racism framework and VACCAs Cultural Safety Framework. That significant funding is made available by the Federal Government to properly resource the campaign so that it is multi-layered and multi-levelled along the lines of the Vic Health framework. That the Federal Government commit to processes, including constitutional reform, which address systemic racism. The International Convention on the Elimination of All Forms of Racial Discrimination (ICERD). The principle of non-discrimination on the grounds of race is clearly stated in the Preamble of the Charter of the United Nations, which reaffirms "faith in fundamental human rights, in the dignity and worth of the human person". The 1948 Universal Declaration of Human Rights (UDHR) and other international human rights instruments which specifically refer to the principle of non-discrimination on the basis of race have been adopted by the United Nations. In 1963 the UN adopting a Declaration on the Elimination of All Forms of Racial Discrimination and in 1965, the General Assembly adopted the International Convention on the Elimination of All Forms of Racial Discrimination (ICERD). This Convention specifies the measures that States agree to undertake to eliminate racial discrimination when they ratify the Convention. These international human rights instruments are therefore crucial for any racial minority group and, in the case of Indigenous peoples, any racial group who have suffered from systemic racism. Australias recent poor performances before the Committee on the Elimination of Racial Discrimination, particularly in relation to the previous Federal Governments response to native title, dismantling of ATSIC and Northern Territory Emergency Intervention, underlines the need for greater protections for Aboriginal peoples against discrimination. The nation should, as the Committee on the Elimination of Racial Discrimination (CERD) suggest, Ensure that members of Indigenous peoples have equal rights in respect of effective participation in public life and that no decisions directly relating to their rights and interests are taken without their informed consent. It is clearly the view of the CERD that Australias human rights instruments are currently inadequate in their protection for Aboriginal peoples against systemic racism and recognition of Aboriginal peoples self-determining rights. Strengthening the Charter in this way would greatly strengthen the position of Victorias Indigenous peoples if it includes measures which address issues of racial discrimination and racial respect. The Impact of Racism on Aboriginal Peoples As much as Australia changes, racism remains a constant for Aboriginal Australia. This is known as groundhog day or wounds that break their stiches every morning. (McDermott 2006, p.12). Understanding the impact of racism on Aboriginal peoples is critical in developing a rationale for anti-racism strategies that focus on the relationship between Aboriginal and non-indigenous peoples. VACCA has published two major research reports which provide evidenced based reflection on the impact of racism. VACCAs Pringhael Thookanyat (Spirit of 鱨վ) Aboriginal Young people Well Being Project Report (2008) was a Victorian Department of Justice funded research project which aimed to better understand and respond to the needs and issues facing Aboriginal young people in the North West metropolitan region of Melbourne, with a view to reducing the risk of their entry into the juvenile justice system. The prime source of information for this report was the voice of Aboriginal young people. Five consultations with Aboriginal adolescent focus groups in the North West Metropolitan region were held during the life of the project and made a variety of recommendations to capture what young Aboriginal people are saying about their lives and aspirations. It was clear from the consultations that racism indirect and overt was a constant factor in the lives of Aboriginal young people. Much of the racism experienced was because of the negative stereotypes of Aboriginal people that exist in the general community, cross-cultural misunderstanding and a lack of cultural respect. A key factor behind racism and cultural misunderstanding is the lack of cross-cultural knowledge and competence in many environments and contexts where Aboriginal young people find themselves. From our research report, This is Forever Business: Maintaining and Restoring Cultural Safety in Aboriginal Victoria, we found that: All Indigenous respondents said they had experienced racism in various forms and believed it had a negative impact of them and their families. Racism involved: Name calling; Shops, pubs, footy field, down the street; In trying to encourage the city to embrace Aboriginal identity of culture in its design; Bigotry as to why you want an Aboriginal footy club, you should fit in with everyone else; Attacks on sense of self, history, identity and who they are; Violent attacks; Being called C**n and A**; Derogatory jokes; Verbal abuse oh youre black rar rar rar; Being shamed to be black; Football; School; Knocked back jobs; At home; At the pub; Everywhere; Shopping centre; Taxis; Body language; The way they look at you; Other black fellas; and Whether white people want to touch you or not (Frankland, Bamblett, Lewis and Trotter p. 93). The Impact of Racism on Indigenous Health in Australia and Aotearoa: Towards a Research Agenda report by Paradies, Harris and Anderson for the Cooperative Research Centre for Aboriginal Health, suggests that a significant underlying cause of disadvantage and poor health in Aboriginal communities is the prevalence of racism and cultural misunderstanding in the general community. As Aboriginal psychologist, Denis Mc Dermott, suggests, racism is a constant background noise that exists in the lives of Aboriginal and Torres Strait Islander people. This accumulation of societal stress impacts on wellbeing and self esteem and therefore also impacts on health outcomes. Gregory Phillips (2009) suggests that experiences of racism are part of cumulative trauma and when combined with intergenerational trauma we have a situation of re-traumatisation. This also recognised in Canada: The experience of historic trauma and intra-generational grief can best be described as psychological baggage being passed from parents to children along with the trauma and grief experienced in each individuals lifetime. The hypothesis is that the residue of unresolved, historic, traumatic experiences and generational unresolved grief is not only being passed from generation to generation, it is continuously being acted out and recreated in contemporary Aboriginal culture (Wesley-Esquimaux and Smolewski, 2004). Clearly, anti-racism strategies are needed so that life for Aboriginal peoples can be improved. Objective 1: Create awareness of racism and how it affects individuals and the broader community. Awareness of the impact of racism on individuals and culturally marginalised communities needs to occur in broader society. In relation to Aboriginal communities, the process of reconciliation and measures which seek to educate the broader community about Aboriginal cultures need to be progressed. The Australian Reconciliation Barometer is a study which provides a detailed snapshot of the views of Australians about reconciliation. It measures four core areas considered essential to progressing reconciliation awareness, attitudes, perceptions, and action and is designed to be repeated every two years. Key findings of the 2010 Australian Reconciliation Barometer included: The general communitys knowledge of Aboriginal and Torres Strait Islander histories and cultures is fairly low (39%) Only 9% of Indigenous people and 16% of the general population think the media presents a balanced view of Indigenous Australians Only 9% of non-Indigenous Australians feel that trust between the two groups is good, and only 12% of Indigenous Australians Acknowledgement of a continued high level of prejudice (93% of Indigenous Australians agreed, and 71% of non-Indigenous Australians) (Reconciliation Australia 2011) The results of this study confirm that work to address racism and promote positive cultural messages must continue. In essence, racism makes us sick both in terms of the impact on victims and also the impact on society as it both diminishes society in general and creates a lack of social cohesion. Any public awareness campaign needs a variety of approaches from the use of public champions, high level political statements and media advertising to locally based community education. Resources are clearly needed to ensure the nation overcomes its racist proclivities. Objective 2: Identify, promote and build on good practice initiatives to prevent and reduce racism. The reconciliation process undertaken by the Council for Aboriginal Reconciliation (CAR) in the 1990s is a positive example of what can work to inform the public and create positive dialogue. The CAR was able to create positive momentum which was demonstrated in over a million people participating in reconciliation walks through-out the nation in 2000. The CARs final report, Reconciliation: Australias Challenge captures the work of CAR as well as outlining the need for further work. Vic Healths general anti-racism/pro-diversity framework offers an approach to community education which should be further developed, perhaps in conjunction with VACCAs Aboriginal-specific cultural safety framework. The VicHealth Framework has six layers: Key factors contributing to race-based discrimination Themes for action Actions to reduce discrimination and support diversity Settings for action Intermediate outcomes Long-term outcomes Importantly, the Framework highlights eight themes or underlying principles that are critical to the implementation of a theoretically sound and effective set of interventions to reduce race-based discrimination and support diversity. These are: increasing empathy; raising awareness; providing accurate information; recognising incompatible beliefs; increasing personal accountability; breaking down barriers between groups; increasing organisational accountability; and promoting positive social norms. (Paradies, Chandrakumar, et. al. 2009 p. 9) Some conclusions from the VicHealth framework: Overall, it is clear that the optimal approach to reducing race-based discrimination would comprise multi-faceted activities incorporating a range of strategies implemented across a range of settings. Where resources allow, individual programs would be developed in an integrated and coherent manner to reinforce effectiveness and to contribute to more sustainable outcomes. Implementing such an approach to reduce race-based discrimination and support diversity in Victoria will require: state-level leadership and planning; universal or society-wide interventions, emphasising the importance of a whole-of-population approach to embedding social change; interventions at a local level coordinated by local governments; multi-level, multi-strategy interventions in priority settings. Particular emphasis will be required on those settings through which young people can be reached and that have a strong influence on their life chances; multiple and reinforcing organisational development strategies; engagement of Indigenous [and culturally and linguistically diverse (CALD)] community leadership; and research, evaluation and monitoring, reflecting the ongoing need for evidence on what works. (Paradies, Chandrakumar, et. al. 2009 p. 10) We also want to draw your attention to the work of VACCA on cultural safety. In understanding and considering the situation of Aboriginal communities today there are two key historically-conditioned and contradictory social forces that of the cultural resilience and resistance of Aboriginal communities and that of the on-going processes of colonisation. These social forces exist today in a different shape to that of the past. (Frankland, Bamblett, Lewis and Trotter, 2010, p.6) VACCAs cultural safety framework describes two key types of complementary processes. The first is a set of processes that promote cross-cultural competence in the (鱨վ Youth and Families) sector by following the key components of the Department of Human Services Aboriginal Cultural Competence Framework (written by VACCA) which has a direct relationship to anti-racism: Cultural awareness (knowledge with understanding) Self-determination and Respectful Partnerships (the ground rules for engagement); Cultural Respect (attitudes and values); Cultural Responsiveness (skills and abilities); and Cultural Safety (the service environment). These fields indicate the types of activities which are likely to result in an increased experience of culturally safety for Aboriginal people in with wider community and are incorporated into the mainstream Child and Family Welfare system in Victoria. The second set of processes are those which enable Aboriginal communities to restore activities and programs which promote cultural safety through Re-membering (to discourage a sense of community homelessness and encourage a sense of belonging); Empowering Voice (to counter a sense of community powerlessness); Re-sourcing (to counter a sense of poverty and encourage recognition of community wealth); and Re-creation (to create pathways to avoid confusion/disorientation in the context of dominant cultural systems). Finally, VACCAs Cultural Safety framework suggests three processes which help to address the impacts of cultural disconnection and racism: Renegotiating the social contract and establishing appropriate ways in which Aboriginal and non-Indigenous peoples treat each other in terms of a proper foundational relationship between Aboriginal and non-Indigenous peoples and the promotion of cultural respect; Treatment as healing and tackling the impact of trans-generational trauma and trans-generational racism; and Creating a new shared narrative between Aboriginal and non-Indigenous peoples as a means of ensuring mutual respect and self-understanding. Ensuring that a dialogue respects and engages Aboriginal peoples as stakeholders and not as problems to be solved. (Frankland, Bamblett, Lewis and Trotter, 2010, p. 8f) While VACCAs cultural safety framework has broader concerns than cultural disrespect and racism it identifies some key areas which an anti-racism/cultural respect community education needs to consider: Clearly cultural awareness, in terms of knowledge with understanding, is limited in the general community, although improved due to the efforts of the reconciliation movement and a growth in publications and documentaries on Aboriginal Australia. Respect for Aboriginal self-determination and respectful partnerships continue to be limited to some human services sectors and some community groups. Cultural respect requires more focused promotion and Australia does not have the kind of bi-cultural self-understanding that exists (at least at a formal level) in Aotearoa/New Zealand which promotes cross-cultural responsiveness. We also have very few environments which could be seen as culturally safe. We also struggle with developing a shared narrative for the nation and Aboriginal post-invasion history is still a contested space. Any approach to addressing racism should consider the directions identified in the VACCA and VicHealth frameworks. Addressing racism by encouraging cultural respect through cultural celebrations. There are a number of initiatives that aim to celebrate culture and acknowledge the role of Indigenous people in our society. Some that could be explored as part of the further development of the strategy are listed below. Reconciliation week (May 27 - June 3) and NAIDOC week (generally the first week in July), offer opportunities for the celebration and promotion of Aboriginal cultures. However, the activities that occur are mostly confined to people who are already supporters of Aboriginal peoples and Aboriginal communities themselves. Promotion needs to go beyond existing networks and need to involve but not overwhelm Aboriginal leaders and communities given the difference in size of population. Leadership is required at the commonwealth, state and local community levels by government and non-government agencies, and by Aboriginal and broader community members. The AFL has shown great leadership in this area, particularly through its promotion of Dreamtime at the G and the Indigenous round. Objective 3: Empower communities and individuals to take action to prevent and reduce racism and seek redress when it occurs. We would suggest more resources are needed to enable Aboriginal organisations to promote Aboriginal culture and the work of their services so that the general public becomes more aware of the strengths of Aboriginal communities and Aboriginal cultures, particularly in the face of constant negative stereotyping in the media. ACCOs Some ACCOs are already actively seeking to tell positive stories about their communities, and to engage with local media and community events to showcase successful initiatives and achievements within communities. Traditional Owner Groups With the recognition of Traditional Owner organisations there are new opportunities for developing local initiatives which promote better understanding and respect for Aboriginal history and heritage in local communities. Other Aboriginal groups including Local Indigenous Networks. There are many ways in which Aboriginal culture and community can be celebrated in local communities, and it is likely that all Aboriginal groups have a level of interest in activities which will promote greater respect and recognition It is clear that a multifaceted approach is required, which might include: Work in local communities Work within governments to address systemic racism A broader scale social marketing campaign designed to challenge racism more generally Initiatives designed expressly to address racism and those designed to celebrate and foster respect for Aboriginal culture are complementary, but may differ in terms of the approaches needed to be successful. Conclusion In closing we want to reflect again on the word treatment given that racism is a disease that makes us all sick. Firstly treatment is about how Aboriginal communities and the broader society treat each other with respect and through an understanding of human rights. Human rights is both a meeting place between our peoples and a set of rules for respectful engagement. As rules of engagement it means that governments and non-indigenous communities treat Aboriginal and Torres Strait Islander peoples according to their humanity and role as custodians of the land and waters. It means engaging with Aboriginal peoples according to their inherent rights to self-determination and cultural respect. Treatment also means Healing. We need to heal our relationships. For us it means healing within Aboriginal and Torres Strait Islander Communities by restoring culture and tackling lateral violence. The third meaning of the word treatment is more commonly used in the film industry and is about adapting a story so that it can be made into a film. In our context it is about writing a new national story - a new shared narrative, a new shared identity as Australians. These are the treatments we need if we are to be healed as a nation and begin to treat each other as respected and valued equals. References Council for Aboriginal Reconciliation. (2000). Reconciliation, Australias Challenge: Final Report of the Council for Aboriginal Reconciliation. Canberra: Government Printers. Richard Frankland, Muriel Bamblett, Peter Lewis and Robin Trotter, (2010) This is Forever Business: A framework for maintaining and restoring cultural safety in Aboriginal Victoria, Melbourne: VACCA McDermott, Dennis. Unknown family at the taxi stand, Medical Journal of Australia, 2006; 184 (10): 519-520 McDermott, R., ODea, K., Rowley, K., Knight, S. & Burgess, P. (1998). Beneficial Impact of the Homelands Movement on Health Outcomes in Central Australian Aborigines. Australia and New Zealand Journal of Public Health, 22: 6538. Paradies, Y, Chandrakumar,L, Klocker, N, Frere, M, Webster, K, Burrell, M, & McLean, P (2009). Building on our strengths: a framework to reduce race-based discrimination and support diversity in Victoria. Full report, Victorian Health Promotion Foundation, Melbourne. Philips, Gregory. (2007) Healing and Public Policy. In Altman, Jon. And Hinkson, M. (Eds) Coercive Reconciliation: Stabalise, normalise, exit Aboriginal Australia, Melbourne: Arena Press. The Victorian Aboriginal Child Care Agency (2008a), Pringhael Thookanyat (Spirit of 鱨վ) Aboriginal Young people Well Being Project Report. Melbourne. The Victorian Aboriginal Child Care Agency (2008b), Aboriginal Cultural Competence Framework. DHS. Melbourne. Victorian Indigenous Young people Advisory Council (VIYAC), & Young people Affairs Council of Victoria (YACVic). (2006). Young Aboriginal Victorians on Culture, Identity and Racism. Wesley-Esquimaux, Cynthia and Magdalena Smolewski (2004). Historic Trauma and Aboriginal Healing. Ottawa, ON: Aboriginal Healing Foundation.  The word Aboriginal is used throughout this document to include all people in Victoria of Aboriginal and/or Torres Strait Islander descent.  Committee on the Elimination of Racial Discrimination, General Recommendation XXIII Indigenous people, 18 August 1997, UN Doc: A/52/18, annex V para 4 (d).     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