Exploring the association of Indigeneity, social adversity status and externalizing symptoms in children and adolescents

Vance, Alasdair; McGaw, Janet; O’Meara, Angel; Gone, Joseph P; Eades, Sandra

doi:10.1177/00048674241246441

Cited by 1 publication

(1 citation statement)

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“…The project also sits within a broader national research program led by an Indigenous academic and medical doctor. Further details about the study design are available in the research team's earlier publications [9,10,59,[67][68][69][70][71][72][73][74][75][76]. The project was approved by the Royal Children's Hospital Human Ethics Committee (2019.207/56941).…”

Section: Indigenous-governed Researchmentioning

confidence: 99%

‘Doing culture’ in contemporary south-eastern Australia: how Indigenous people are creating and maintaining strong cultural identities for improved health and wellbeing

Tootell,

McGaw,

Patten

et al. 2024

BMC Public Health

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Background Indigenous people in Australia experience far poorer health than non-Indigenous Australians. A growing body of research suggests that Indigenous people who are strong in their cultural identity experience better health than those who are not. Yet little is known about how Indigenous people create and maintain strong cultural identities in the contemporary context. This paper explores how Indigenous people in south-eastern Australia create and maintain strong cultural identities to support their health and wellbeing. Methods Data were collected from 44 Indigenous people living in the south-eastern Australian state of Victoria via yarning. Yarning is a cultural mode of conversation that privileges Indigenous ways of knowing, doing and being. Yarning participants were selected for their prominence within Victorian Indigenous health services and/or their prominence within the Victorian Indigenous community services sector more broadly. Due to the restrictions of COVID-19, yarns were conducted individually online via Zoom. Data were analysed employing constructivist grounded theory, which was the overarching qualitative research methodology. Results All yarning participants considered maintaining a strong cultural identity as vital to maintaining their health and wellbeing. They did this via four main ways: knowing one’s Mob and knowing one’s Country; connecting with one’s own Mob and with one’s own Country; connecting with Community and Country more broadly; and connecting with the more creative and/or expressive elements of Culture. Importantly, these practices are listed in order of priority. Indigenous people who either do not know their Mob or Country, or for whom the connections with their own Mob and their own Country are weak, may therefore be most vulnerable. This includes Stolen Generations survivors, their descendants, and others impacted by historical and contemporary child removal practices. Conclusions The yarns reveal some of the myriad practical ways that Indigenous people maintain a strong cultural identity in contemporary south-eastern Australia. While programs designed to foster connections to Community, Country and/or Culture may benefit all Indigenous participants, those most disconnected from their Ancestral roots may benefit most. Further research is required to determine how best to support Indigenous Victorians whose connections to their own Mob and their own Country are unable to be (re)built.

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