“…To decolonise youth mainstream mental health services and strengthen the well-being of Aboriginal young people, decolonising processes are essential to challenge the taken-for-granted assumptions, practices, hierarchies and language of Western knowledge systems including those evident in youth mental health services. 27 To that end—and to honour Aboriginal collective consultation and decision-making processes—‘patient and public involvement’ in this project is better understood as ‘meaningful community involvement’ which encompasses Elders, young people (and through their connection to the broader community) others with lived experience of youth mental health services. ‘Meaningful community involvement’ is designed to ‘push back’ on transactional Western ways of being, doing and knowing by emphasising Aboriginal collective ways of working characterised by obligation and reciprocity.…”
IntroductionMainstream Australian mental health services are failing Aboriginal young people. Despite investing resources, improvements in well-being have not materialised. Culturally and age appropriate ways of working are needed to improve service access and responsiveness. This Aboriginal-led study brings Aboriginal Elders, young people and youth mental health service staff together to build relationships to co-design service models and evaluation tools. Currently, three Western Australian youth mental health services in the Perth metropolitan area and two regional services are working with local Elders and young people to improve their capacity for culturally and age appropriate services. Further Western Australian sites will be engaged as part of research translation.Methods and analysisRelationships ground the study, which utilises Indigenous methodologies and participatory action research. This involves Elders, young people and service staff as co-researchers and the application of a decolonising, strengths-based framework to create the conditions for engagement. It foregrounds experiential learning and Aboriginal ways of working to establish relationships and deepen non-Aboriginal co-researchers’ knowledge and understanding of local, place-based cultural practices. Once relationships are developed, co-design workshops occur at each site directed by local Elders and young people. Co-designed evaluation tools will assess any changes to community perceptions of youth mental health services and the enablers and barriers to service engagement.Ethics and disseminationThe study has approval from the Kimberley Aboriginal Health Planning Forum Kimberley Research Subcommittee, the Western Australian Aboriginal Health Ethics Committee, and the Curtin University Human Research Ethics Committee. Transferability of the outcomes across the youth mental health sector will be directed by the co-researchers and is supported through Aboriginal and non-Aboriginal organisations including youth mental health services, peak mental health bodies and consumer groups. Community reports and events, peer-reviewed journal articles, conference presentations and social and mainstream media will aid dissemination.
“…To decolonise youth mainstream mental health services and strengthen the well-being of Aboriginal young people, decolonising processes are essential to challenge the taken-for-granted assumptions, practices, hierarchies and language of Western knowledge systems including those evident in youth mental health services. 27 To that end—and to honour Aboriginal collective consultation and decision-making processes—‘patient and public involvement’ in this project is better understood as ‘meaningful community involvement’ which encompasses Elders, young people (and through their connection to the broader community) others with lived experience of youth mental health services. ‘Meaningful community involvement’ is designed to ‘push back’ on transactional Western ways of being, doing and knowing by emphasising Aboriginal collective ways of working characterised by obligation and reciprocity.…”
IntroductionMainstream Australian mental health services are failing Aboriginal young people. Despite investing resources, improvements in well-being have not materialised. Culturally and age appropriate ways of working are needed to improve service access and responsiveness. This Aboriginal-led study brings Aboriginal Elders, young people and youth mental health service staff together to build relationships to co-design service models and evaluation tools. Currently, three Western Australian youth mental health services in the Perth metropolitan area and two regional services are working with local Elders and young people to improve their capacity for culturally and age appropriate services. Further Western Australian sites will be engaged as part of research translation.Methods and analysisRelationships ground the study, which utilises Indigenous methodologies and participatory action research. This involves Elders, young people and service staff as co-researchers and the application of a decolonising, strengths-based framework to create the conditions for engagement. It foregrounds experiential learning and Aboriginal ways of working to establish relationships and deepen non-Aboriginal co-researchers’ knowledge and understanding of local, place-based cultural practices. Once relationships are developed, co-design workshops occur at each site directed by local Elders and young people. Co-designed evaluation tools will assess any changes to community perceptions of youth mental health services and the enablers and barriers to service engagement.Ethics and disseminationThe study has approval from the Kimberley Aboriginal Health Planning Forum Kimberley Research Subcommittee, the Western Australian Aboriginal Health Ethics Committee, and the Curtin University Human Research Ethics Committee. Transferability of the outcomes across the youth mental health sector will be directed by the co-researchers and is supported through Aboriginal and non-Aboriginal organisations including youth mental health services, peak mental health bodies and consumer groups. Community reports and events, peer-reviewed journal articles, conference presentations and social and mainstream media will aid dissemination.
“…Research has suggested that bias, prejudice, racism, and stereotyping by healthcare providers contribute to these differences in healthcare and increase psychological distress, which further exacerbate the need for mental healthcare (Awofeso, 2011 ; Berger & Sarnyai, 2015 ; Cunningham et al, 2005 ; Durey & Thompson, 2012 ; Institute of Medicine, 2002 ). The development of culturally responsive mental health services and workforce, facilitated through targeted and supportive education and training, is integral to the provision of equitable and effective healthcare with Aboriginal and Torres Strait Islander peoples (Dudgeon, Darlaston‐Jones, et al, 2016 ; Dudgeon, Harris, et al, 2016 ; Lai et al, 2018 ; Sabbioni et al, 2018 ). Importantly, traditional healers and Elders make an important contribution to the health and well‐being of Aboriginal and Torres Strait Islander peoples and provide holistic, culturally safe care that can address psychological and emotional distress (Dudgeon & Bray, 2018 ; Gone, 2013 ).…”
Section: Recommendations For the Covid‐19 Mental Health Recovery With Aboriginal And Torres Strait Islander Peoples And Communitiesmentioning
In May 2020, an independent working party was convened to determine the mental health and well-being needs of Aboriginal and Torres Strait Islander peoples in Australia, in response to COVID-19. Thirty Aboriginal and Torres Strait Islander leaders and allies worked together in a two-month virtual collaboration process. Here, we provide the working party's five key recommendations and highlight the evidence supporting these proposals. Aboriginal and Torres Strait Islander self-determination and governance must be prioritised to manage the COVID-19 recovery in Aboriginal and Torres Strait Islander communities.
“…Fifth, the team prioritised time for reflection. Reflection is acknowledged to be a key part of CBPR methods such as participatory action research [ 14 , 20 , 28 , 45 ]. Our practice was that team members wrote reflective notes or research memos after each significant event and held regular team meetings in which team members could explore their experiences in depth.…”
Section: Discussionmentioning
confidence: 99%
“…The term SEWB has come to be synonymous with an Indigenous Australian understanding of a holistic approach to health and wellbeing [ 2 , 13 , 14 ]. Over the last 20 years a growing academic literature, as well as numerous landmark SEWB reports, have reclaimed and given primacy to the culturally-rich Indigenous conceptions of wellbeing that are typically aligned to a strengths-based approach as opposed to a deficit narrative around health and wellbeing [ 13 , 14 , 15 , 16 , 17 , 18 ].…”
This paper describes the first six years of a government-initiated project to train Indigenous health professionals in digital mental health (d-MH). It illustrates how community-based participatory research (CBPR) methods were used to enable this “top-down” project to be transformed into a ‘ground-up’ community-guided process; and how, in turn, the guidance from the local Indigenous community partners went on to influence the national government’s d-MH agenda. The CBPR partnership between five community partners and a university rural health department is described, with illustrations of how CBPR harnessed the community’s voice in making the project relevant to their wellbeing needs. The local Indigenous community’s involvement led to a number of unexpected outcomes, which impacted locally and nationally. At an early stage, the conceptual framework of the project was changed from d-MH to the culturally-relevant Indigenous framework of digital social and emotional wellbeing (d-SEWB). This led to a significant expansion of the range and type of digital resources; and to other notable outcomes such as successful advocacy for an Aboriginal-specific online therapy program and for a dedicated “one-stop-shop” d-SEWB website, Wellmob, which was funded by the Australian government in 2019–2021. Some of the implications of this project for future Indigenous CBPR projects are discussed.
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