An Aboriginal woman’s historical and philosophical enquiry to identify the outcomes of prenatal alcohol exposure and early life trauma in Indigenous children who live in Aboriginal communities in Queensland

Hayes, Lorian

doi:10.14264/uql.2020.46

Cited by 1 publication

(23 citation statements)

References 54 publications

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“…The review of the literature identified sixteen peer reviewed journal articles (ten Australian articles [ 20 , 22 , 40 , 41 , 42 , 43 , 44 , 45 , 46 , 47 ], and seven international articles [ 9 , 15 , 21 , 41 , 48 , 49 , 50 ]), one Australian perspectives commentary [ 51 ] and four PhD theses (three Australian theses [ 5 , 7 , 8 ] and one international thesis [ 52 ]) relating to FASD and Indigenous peoples. No published or grey literature was found that focused on addressing FASD in the Torres Strait Islander population.…”

Section: Resultsmentioning

confidence: 99%

“…At the heart of the FASD Indigenous Framework is the ability for Aboriginal and non-Aboriginal peoples to come together and have a two-way, equal exchange with respect and a genuine openness to deep listening and learning. This calls upon two ancient, yet timeless, Aboriginal practices of Dadirri [ 29 , 30 , 31 ] and yarning [ 5 , 7 , 8 , 20 , 31 , 32 , 33 ]. Dadirri is a gift shared by Aunty/Dr.…”

Section: Methodsmentioning

confidence: 99%

“…Aboriginal culture offers a foundation to heal the physical, emotional, mental and spiritual scars imposed by colonisation [ 5 , 6 ]. One of the most insidious scars is the extensive, complex and compounding effects of historical and contemporary trauma from which fetal alcohol spectrum disorder (FASD) was borne [ 5 , 7 , 8 , 9 ]. FASD is a diagnostic term used to describe the lifelong impacts on the brain and body that individuals can experience following prenatal exposure to alcohol [ 10 ].…”

Section: Introductionmentioning

confidence: 99%

“…In situations where discussions about prenatal alcohol exposure are not approached in a sensitive manner, Aboriginal peoples who may already be living with unprecedented levels of stigma, poverty, discrimination and racism can be triggered by health professionals [ 5 ]. Any discriminatory, judgemental and disrespectful language, approaches and attitudes that are used when discussing alcohol use or FASD can intensify Aboriginal peoples’ distress [ 5 , 7 , 8 ]. This serves to reinforce a negative experience of accessing health services and discourage health-seeking behaviour among Aboriginal peoples [ 5 , 7 , 8 ].…”

Section: Introductionmentioning

confidence: 99%

“…Any discriminatory, judgemental and disrespectful language, approaches and attitudes that are used when discussing alcohol use or FASD can intensify Aboriginal peoples’ distress [ 5 , 7 , 8 ]. This serves to reinforce a negative experience of accessing health services and discourage health-seeking behaviour among Aboriginal peoples [ 5 , 7 , 8 ].…”

Section: Introductionmentioning

confidence: 99%

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Development of an Australian FASD Indigenous Framework: Aboriginal Healing-Informed and Strengths-Based Ways of Knowing, Being and Doing

Hewlett

Hayes

Williams

et al. 2023

IJERPH

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Aboriginal culture intuitively embodies and interconnects the threads of life that are known to be intrinsic to human wellbeing: connection. Therefore, Aboriginal wisdom and practices are inherently strengths-based and healing-informed. Underpinned by an Indigenist research methodology, this article presents findings from a collaboration of Aboriginal and non-Aboriginal peoples to develop an Australian Fetal Alcohol Spectrum Disorder (FASD) Indigenous Framework during 2021 to 2023. The FASD Indigenous Framework unfolds the changes that non-Aboriginal clinicians and Aboriginal peoples each need to make in their respective ways of knowing, being and doing in order to facilitate access to healing-informed, strengths-based and culturally responsive FASD knowledge, assessment, diagnosis and support services among Aboriginal peoples. Drawing on the Aboriginal practices of yarning and Dadirri, written and oral knowledges were gathered. These knowledges were mapped against Aboriginal cultural responsiveness and wellbeing frameworks and collaboratively and iteratively reflected upon throughout. This article brings together Aboriginal wisdom (strengths-based, healing-informed approaches grounded in holistic and integrated support) and Western wisdom (biomedicine and therapeutic models) in relation to FASD. From a place of still awareness (Dadirri), both forms of wisdom were drawn upon to create Australia’s first FASD Indigenous Framework, a new practice in the assessment and diagnosis of FASD, which offers immense benefit to equity, justice, support and healing for Aboriginal families with a lived experience of FASD.

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