When the White System doesn't fit

Freedman, Linda; Stark, Lorraine

doi:10.1080/03124079308410651

Cited by 6 publications

(6 citation statements)

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“…However, some professionals working with Aboriginal people have described aspects of their work in articles and conferences (Brown & Larner, 1992;Cawte, 1984;Dudgeon et al, 1993;Freedman & Stark, 1993;Hunter, 1993). Most of this information has focused on topics such as cultural sensitivity (Slattery, 1987), strategies that enhance cultural appropriateness of interventions (Freedman & Stark, 1993;Sykes, 1978), and belief systems held by a particular group of Aboriginal people (Cawte, 1984).…”

mentioning

confidence: 99%

“…Both Aboriginal and NA authors have described the manner in which the Western mental health system has disadvantaged Aboriginal people (Brown & Larner, 1992;Freedman & Stark, 1993;Rosen, 1994) and documented the need for self-determination in the provision of mental health services (Dudgeon et al, 1993;Sambono, 1993). Others have suggested blending Aboriginal and NA models of mental health and intervention to improve the quality and cultural sensitivity of mental health services provided to Aboriginal people (e.g., Dudgeon et al, 1993).…”

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confidence: 99%

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Western psychotherapeutic practice: Engaging Aboriginal people in culturally appropriate and respectful ways

Vicary

Bishop

2005

Australian Psychologist

115

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Until recently the majority of psychologists in Australia have been confronted by the lack of information relating to culturally appropriate methods of engagement and therapy with Aboriginal clients. Findings from a qualitative study undertaken in Western Australia indicated that Aboriginal conceptualisations of mental health appear more holistic and contain elements that are both cultural and spiritual. The extent of these differences in conceptualisations from Western psychiatry and psychology are so vast that the mental health interventions need to be reconsidered. Extending from an Aboriginal mental health model are traditional treatments that endeavour to address the cultural and spiritual components of the mental illness. Findings from the study indicated that these treatments appeared to be hierarchically organised, depending on cause, severity, type of practitioner required and treatment. The findings also indicated that Aboriginal people generally seek traditional interpretations and treatment of an illness and exhaust these avenues prior to contact with the Western mental health system. The research also delineated Aboriginal beliefs about Western psychotherapy, including conceptions about Western therapy. The authors propose an engagement model, including formative preparation, for non-Aboriginal practitioners intending to work with the Aboriginal community.

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confidence: 99%

mentioning

confidence: 99%

Western psychotherapeutic practice: Engaging Aboriginal people in culturally appropriate and respectful ways

Vicary

Bishop

2005

Australian Psychologist

115

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“…One reason for this difference may be that the authors of practice articles drew from their own experience of living and working with Indigenous people or were Indigenous themselves. Freedman and Stark (1993, p.30), for example, said ‘ their primary loyalty was to the Koorie community ’ and this point of view was reflected in the other practice articles. Of the seven articles on practice, three (Webber 1978; Trevallion 1993; Crawford 1997) were concerned to inform readers how to act sensitively and appropriately with Indigenous people.…”

Section: Social Work and Indigenous Australiansmentioning

confidence: 97%

“…The 16 articles fall into three categories (see Table 1): seven provided research findings about Indigenous Australians (Carter et al 1970a; Gale 1966, 1968, 1970b; Gale & Wundersitz 1986; O’Connor 1993; and Williams 1971); two articles wrote about policy towards Indigenous Australians (McMahon 1997 and Tomlinson 1986) and seven articles emphasised social work practice with Indigenous Australians (Downing 1969; Jackson 1974; Webber 1978; McMahon 1990; Freedman & Stark 1993; Trevallion 1993 and Crawford 1997). It was not until 1969, 22 years after publication began, that the first publication dealing with practice, which, interestingly, urged a community organisation approach (Downing 1969), was published.…”

Section: Social Work and Indigenous Australiansmentioning

confidence: 99%

“…The practice articles tend to emphasise Indigenous self‐management and, in one case (Crawford 1997) land rights. The Stolen Generations were mentioned in five articles (Gale 1968; Tomlinson 1986; Freedman & Stark 1993; O’Connor 1993; McMahon 1997) and Indigenous people’s negative view of social workers/welfare workers is mentioned in four other articles (Carter et al 1970a; 1970b; Crawford 1997; Gale 1966). The process of Reconciliation was not mentioned at all.…”

Section: Social Work and Indigenous Australiansmentioning

confidence: 99%

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Writing diversity: ethnicity and race in Australian Social Work, 1947-1997

McMahon¹

2002

Aust Social Work

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In 1997, Australian Social Work celebrated 50 years of publication. This paper provides a content and discourse analysis of 50 years of articles on Indigenous and immigrant Australians in the journal and its predecessors. The analysis critically evaluates the published accounts of cross‐cultural social work research, policy and practice and identifies the meanings these articles convey of race and ethnicity in Australian professional identity and practice. The analysis found little published analysis of social work practice with Indigenous Australians and that articles written about Indigenous Australians are either more negative or more positive than the generally approving tone of articles about immigrants. Only one or two articles in either category proposed a structural or community development approach to practice.

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Child Protection Interventions Within Indigenous Communities: An ‘Anthropological’ Perspective

Litwin¹

1997

Aust J Social Issues

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In recent times, child welfare bureaucracies have been required to re‐define their relationship with indigenous communities, particularly in view of the impacts associated with their past interventions within these communities. This process of readjustment has been grounded in the apparent endorsement by child welfare bureaucracies of the principle of indigenous self‐determination and their declared acknowledgement of the desirability of devolving greater responsibility for decision making about child welfare matters to indigenous communities. This paper suggests that, despite statements to the contrary, the processes and mechanisms employed by child welfare agencies to promote indigenous autonomy have not adequately acknowledged the saliency of indigenous social domains nor have they seriously challenged the precepts of the existing administrative domains that govern child protection interventions. Consequently the processes employed by child protection agencies to develop culturally appropriate services have seldom matched the rhetoric associated with them. It is still the case that indigenous Australians are expected to fit within the current structure of child welfare agencies, and that their expectations should conform with the accepted orthodoxies that govern child protection interventions. This paper seeks to examine the processes by which child welfare bureaucracies have, on the one hand, attempted to re‐cast their relationship with indigenous communities, while, on the other hand, maintaining the primacy of their administrative domains.

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When the White System doesn't fit

Cited by 6 publications

References 1 publication

Western psychotherapeutic practice: Engaging Aboriginal people in culturally appropriate and respectful ways

Western psychotherapeutic practice: Engaging Aboriginal people in culturally appropriate and respectful ways

Writing diversity: ethnicity and race in Australian Social Work, 1947-1997

Child Protection Interventions Within Indigenous Communities: An ‘Anthropological’ Perspective

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