Effect of dispossession on Aboriginal Spirituality I had some great notes on this but I think I wiped them.
Some programs targeted multiple groups and used several delivery methods thus the total exceeds 67, and the sum of programs over a delivery method exceeds the number within that group. The majority were delivered through multiple channels with many employing training and educational workshops.
Creative means was another main delivery method and consisted of art, photography, sporting activities, performances, and camps. Other means of delivery included pamphlets, counseling, peer support, DVDs, radio broadcasts, interactive touch technology, closure of liquor outlets, and reducing access to means.
Almost all programs covered several topics within their content. Eleven programs specifically covered alcohol and substance abuse. Thirty-one programs looked at protective factors such as health and well-being, hope, creative outlets for feelings, resilience, and connectedness.
Culture was specifically part of the curriculum for 14 programs. Ten programs looked at relationship building skills, and seven discussed bereavement, loss, or grief.
These included programs in which Aboriginal people had contributed significantly to the creation of the content. A further 21 programs were wholly owned and run by Aboriginal organizations. Programs wholly or partly Aboriginal owned used creative means of delivery and included culture and protective factors within their curriculum.
The length of time that programs were run for varied. Only one program was run for a length of 7 years. Evaluation results outlined in Table 2 are those that pertain specifically to suicide or selfharm-related variables.
Twenty-eight percent of evaluated programs made mention of observed changes in suicide rates over time, although these changes were not systematically evaluated. These programs have adopted various delivery approaches and covered both risk such as the harmful effects of drugs and alcohol and protective such as the importance of healthy relationships factors.
Programs aimed at the community or youth have been particularly dominant, as have those that are run by indigenous organizations in partnership with non-indigenous organizations. In line with statistical data reflecting the highest state-based suicide rates Australian Bureau of Statistics,most programs were conducted in Western Australia, Queensland, and Northern Territory.
This may be reflective of program necessity i. Alternatively, it may reflect the evolution of funding allocations. Initial allocations were arbitrary but have changed over time so that funding is now driven by frameworks and strategies e. Programs that were wholly or partly indigenous owned employed creative means of delivery including art classes, dancing events, theatrical showcases, cultural camps, and community activities.
Those programs not owned or run by Aboriginal corporations tended to use workshops as their main delivery method. This suggests that non-indigenous run interventions are individualistic and treatment oriented, whereas indigenous run interventions are more community minded and holistic.
Restoring a sense of stable identity is particularly important considering its construction has been significantly impacted by a range of sociohistorical forces, including state-sanctioned processes of removal and RIDANI ET AL. In a bid to design programs targeting the unique needs of indigenous individuals, it appears that suicide prevention efforts are amalgamating research findings with social, political, and historical considerations to design culturally appropriate prevention programs.
Although challenging, systematic evaluations of these programs are necessary not only to help identify effective interventions and refine effort, but also to highlight programs that may be potentially detrimental.
Program sustainability was an issue in many communities, with many projects only receiving funding for one off community or training events. The majority of programs were run for no more than 12 months.
Some programs managed to secure longer-term funding and were operational for a few years. However, program longevity appeared to be linked to community ownership. Programs still operational today e. These programs were also implemented through several channels, including education, counseling, mentorship, crisis intervention, and reduced access to means such as fences around power poles.
Indeed, the sustainability and multipronged approach of these programs allowed for longer-term trends to be noted, with observed patterns indicating reduced suicide rates, fewer self-harm incidents, and fewer disruptive behaviors.
However, without adequate evaluations, it remains difficult to determine whether a drop in suicide rate is attributable to the program, and whether changes are sustained and statistically significant or merely nonstatistically significant fluctuations.
The multipronged approach of many programs also makes it difficult to determine which component, if any, was most influential. Nevertheless, in line with previous research Dudgeon et al.Aboriginal spirituality mainly derives from the stories of the Dreaming, while Torres Strait Islander spirituality draws upon the stories of the Tagai.
The forms and practices of traditional Indigenous religions have been profoundly influenced by the impact of colonialism, both past and present.
Shop new, used, rare, and out-of-print books. Powell's is an independent bookstore based in Portland, Oregon. Browse staff picks, author features, and more.
Continuing Effect Of Dispossession Om Aboriginal Spirituality Methodist mission in the Northern Territory. When the mission lease expired, the Federal Government changed it to a special purpose lease that could be taken .
The dispossession on Aboriginal spiritualities in relation to the stolen generation is a continuing effect. Dispossession means taking away what was there, in this case when the white settlers came to Australia they took everything from the Aboriginals including their home and families.
Continuing Effect of Dispossession on Aboriginal Spiritualties Ultimately this continuing effect on their spirituality through the separation from kinship groups led to the demise and uniqueness of Aboriginal beliefs. They were forced to subscribe to European values.
The underlying aim of this policy was the idea that the Aboriginal race. "The sense of grief and loss experienced by generations of Aboriginal and Torres Strait Islander peoples in relation to dispossession, to the disruption of culture, family and community and to the legislated removal of children has contributed to ongoing problems in emotional, spiritual, cultural and social well-being for Aboriginal and Torres.