Joanne Wilmott, Jen Hamer, Damien W. Riggs, Shoshana Rosenberg
{"title":"Healing from intergenerational trauma: narratives of connection, belonging, and truth-telling in two Aboriginal healing camps","authors":"Joanne Wilmott, Jen Hamer, Damien W. Riggs, Shoshana Rosenberg","doi":"10.1080/2201473x.2023.2260547","DOIUrl":null,"url":null,"abstract":"ABSTRACTAddressing intergenerational trauma caused through the impacts of colonization requires healing processes that are specific to the experiences and needs of First Nations peoples. This paper details an evaluation of two Aboriginal healing camps held in South Australia in 2021 and 2022. The camps focused on supporting members of the Stolen Generations, through a combination of First Nations and western healing practices. This paper details the framework used to structure the camps and provides an analysis of interviews with attendees. For the 2021 camp, nine attendees were interviewed before the camp and eight took part in a follow-up interview after the camp. For the 2022 camp, four attendees took part in a single time point interview. Thematic analysis of the interviews resulted in the development of five interrelated themes, focused on connections, belonging, healing, and truth-telling. The paper concludes by considering what the findings suggest for institutional change and growth in terms of future iterations of the camps, and the importance of First Nations-led opportunities for healing from intergenerational trauma.KEYWORDS: Intergenerational traumahealingStolen GenerationscolonizationFirst Nations AcknowledgementsThe research reported in this paper was approved by the Relationships Australia South Australia internal ethics review committee and the Flinders University Social and Behavioural Research Ethics Committee #4209.Notes1 Aileen Moreton-Robinson, ‘I Still Call Australia home: Indigenous Belonging and Place in a White Postcolonizing Society’, in Uprootings/Regroundings: Questions of Home and Migration, ed. Sara Ahmed, Claudia Castaeda, Anne-Marie Fortier, and Mimi Sheller (Oxford: Berg, 2003), 131–49.2 Reena Tiwari and John Richard Stephens, ‘Trauma and Healing at Western Australia’s Former Native Missions’, AlterNative: An International Journal of Indigenous Peoples 16 (2020): 248–58.3 Australian Institute of Health and Welfare, Aboriginal and Torres Strait Islander Stolen Generations Aged 50 and Over (Canberra: Australian Institute of Health and Welfare, 2018).4 Leda Sivak, Seth Westhead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare, and Ghil’ad Zuckermann, ‘“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language’, International Journal of Environmental Research and Public Health 16 (2019): 3918–25.5 Amanda Kearney, ‘Intimacy and Distance: Indigenous Relationships to Country in Northern Australia’, Ethnos 83 (2018): 172–91.6 Brenda Machosky, ‘Allegory and the Work of Aboriginal Dreaming/Law/Lore’, in Allegory Studies: Contemporary Perspectives, ed. Vladimir Brljak (New York: Routledge, 2021), 190–212.7 Rod Amery, ‘Monitoring the Use of Kaurna’, in Re-Awakening Languages: Theory and Practice in the Revitalisation of Australia’s Indigenous Languages, ed. John Robert Hobson (Sydney: Sydney University Press, 2010), 56–66.8 Donna Green and David Martin, ‘Maintaining the Healthy Country–Healthy People Nexus through Sociocultural and Environmental Transformations: Challenges for the Wik Aboriginal people of Aurukun, Australia’, Australian Geographer 48 (2017): 285–309.9 Robyn Martin, Christina Fernandes, Cheryl Taylor, Amanda Crow, Desmond Headland, Nicola Shaw, and Simone Zammit, ‘“We Don’t Want to Live Like This”: The Lived Experience of Dislocation, Poor Health, and Homelessness for Western Australian Aboriginal People’, Qualitative Health Research 29 (2019): 159–72.10 Karen Menzies, ‘Understanding the Australian Aboriginal Experience of Collective, Historical and Intergenerational Trauma’, International Social Work 62 (2019): 1522–34.11 Leticia Funston and Sigrid Herring, ‘When will the Stolen Generations End?: A Qualitative Critical Exploration of Contemporary “Child Protection” Practices in Aboriginal and Torres Strait Islander Communities’, Sexual Abuse in Australia and New Zealand 7 (2016): 51–8.12 Australian Institute of Health and Welfare, Child protection Australia 2018–2019 (Canberra: Australian Institute for Health and Wellbeing, 2020).13 Pat Dudgeon and Abigail Bray, ‘Indigenous Healing Practices in Australia’, Women and Therapy 41 (2018): 97–113.14 Gabrielle Appleby and Megan Davis, ‘The Uluru Statement and the Promises of Truth’, Australian Historical Studies 49 (2018): 501–9.15 Bronwyn Carlson, Madi Day, and Terri Farrelly, What Works? Exploring the Literature on Aboriginal and Torres Strait Islander Healing Programs that Respond to Family Violence (Sydney: Australia’s National Research Organisation for Women’s Safety, 2021).16 Ilse Blignault and Megan Williams, ‘Challenges in Evaluating Aboriginal Healing Programs: Definitions, Diversity and Data’, Evaluation Journal of Australasia 17 (2017): 4–10.17 Carlson et al., What Works.18 Gideon Darko Asamoah, Mahasti Khakpour, Tracey Carr, and Gary Groot, ‘Exploring Indigenous Traditional Healing Programs in Canada, Australia, and New Zealand: A Scoping Review’, Explore 19 (2023): 14–25.19 Healing Foundation, Aboriginal and Torres Strait Islander Healing Programs: A Literature Review (Canberra: Healing Foundation, 2017); Inge Kowanko, Terry Stewart, Charmain Power, Rosalie Fraser, Ida Love, and Trevor Bromley, ‘An Aboriginal Family and Community Healing Program in Metropolitan Adelaide: Description and Evaluation’, Australian Indigenous Health Bulletin 9 (2009): 1–12; Komla Tsey and Anne Every, ‘Evaluating Aboriginal Empowerment Programs: The Case of Family Wellbeing’, Australian and New Zealand Journal of Public Health 24 (2000): 509–14.20 John Maynard, ‘Across “Koori Time” and Space’, in Everywhen: Australia and the Language of Deep History, ed. Ann McGrath, Jakelin Troy, and Laura Rademaker (Nebraska: University of Nebraska Press, 2023), 221–8; Jo Wilmot, Reconciliation in Health, Public lecture, Adelaide, May 17, 2007.21 Glenn Morrison, Songlines and Fault Lines: Epic Walks of the Red Centre (Melbourne: Melbourne University Press, 2017).22 Ilse Blignault, Lisa Jackson Pulver, Sally Fitzpatrick, Rachelle Arkles, Megan Williams, Melissa R. Haswell, and Marcia Grand Ortega, A Resource for Collective Healing for Members of the Stolen Generations (Sydney: Aboriginal and Torres Strait Islander Healing Foundation, 2014).23 Andrea McKivett, David Paul, and Nicky Hudson, ‘Healing Conversations: Developing a Practical Framework for Clinical Communication Between Aboriginal Communities and Healthcare Practitioners’, Journal of Immigrant and Minority Health 21 (2019): 596–605.24 Carlina Black, Margarita Frederico, and Muriel Bamblett, ‘Healing Through Connection: An Aboriginal Community Designed, Developed and Delivered Cultural Healing Program for Aboriginal Survivors of Institutional Child Sexual Abuse’, The British Journal of Social Work 49 (2019): 1059–80.25 Tracy Westerman, ‘Culture-Bound Syndromes in Aboriginal Australian Populations’, Clinical Psychologist 25 (2021): 19–35.26 Ngaanyatjarra Pitjantjatjara Yankunytjatara Women’s Council Aboriginal Corporation, Traditional Healers of Central Australia: Ngangkari (Broome: Magabala Books, 2013).27 Marg Bowman, Every Hill Got a Story: We Grew up in Country (Richmond: Hardie Grant Books, 2015).28 Margaret Kemarre Turner, Iwenhe Tyerrtye – What it Means to be an Aboriginal Person (Alice Springs: IAD Press, 2010).29 Dudgeon and Bray, ‘Indigenous Healing Practices’.30 Fiona Nicoll, ‘Beyond White Virtue: Reflections on the First Decade of Critical Race and Whiteness Studies in the Australian Academy’, Critical Race & Whiteness Studies 10 (2019).31 Pam Allred, Jo Willmot, Anne Heidenreich, and Claire Ralfs, ‘Evaluating Cultural Fitness: Culturally-Informed Evaluation’, Family and Relationship Services Australia National Conference, Adelaide, May 16–19, 2022.32 Blignault and Williams, ‘Challenges in Evaluating’.33 Dudgeon and Bray, ‘Indigenous Healing Practices’.34 Summer May Finlay, Margaret Cargo, James A. Smith, Jenni Judd, Amohia Boulton, Dennis Foley, Yvette Roe, and Bronwyn Fredericks, ‘The Dichotomy of Commissioning Indigenous Health and Wellbeing Program Evaluations: What the Funder Wants vs What the Community Needs’, Health Promotion Journal of Australia 32 (2021): 149–5135 Virginia Braun and Victoria Clarke, ‘Using Thematic Analysis in Psychology’, Qualitative Research in Psychology 3 (2006): 77–101.","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":null,"pages":null},"PeriodicalIF":1.1000,"publicationDate":"2023-09-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Settler Colonial Studies","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/2201473x.2023.2260547","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q2","JCRName":"SOCIAL SCIENCES, INTERDISCIPLINARY","Score":null,"Total":0}
引用次数: 0
Abstract
ABSTRACTAddressing intergenerational trauma caused through the impacts of colonization requires healing processes that are specific to the experiences and needs of First Nations peoples. This paper details an evaluation of two Aboriginal healing camps held in South Australia in 2021 and 2022. The camps focused on supporting members of the Stolen Generations, through a combination of First Nations and western healing practices. This paper details the framework used to structure the camps and provides an analysis of interviews with attendees. For the 2021 camp, nine attendees were interviewed before the camp and eight took part in a follow-up interview after the camp. For the 2022 camp, four attendees took part in a single time point interview. Thematic analysis of the interviews resulted in the development of five interrelated themes, focused on connections, belonging, healing, and truth-telling. The paper concludes by considering what the findings suggest for institutional change and growth in terms of future iterations of the camps, and the importance of First Nations-led opportunities for healing from intergenerational trauma.KEYWORDS: Intergenerational traumahealingStolen GenerationscolonizationFirst Nations AcknowledgementsThe research reported in this paper was approved by the Relationships Australia South Australia internal ethics review committee and the Flinders University Social and Behavioural Research Ethics Committee #4209.Notes1 Aileen Moreton-Robinson, ‘I Still Call Australia home: Indigenous Belonging and Place in a White Postcolonizing Society’, in Uprootings/Regroundings: Questions of Home and Migration, ed. Sara Ahmed, Claudia Castaeda, Anne-Marie Fortier, and Mimi Sheller (Oxford: Berg, 2003), 131–49.2 Reena Tiwari and John Richard Stephens, ‘Trauma and Healing at Western Australia’s Former Native Missions’, AlterNative: An International Journal of Indigenous Peoples 16 (2020): 248–58.3 Australian Institute of Health and Welfare, Aboriginal and Torres Strait Islander Stolen Generations Aged 50 and Over (Canberra: Australian Institute of Health and Welfare, 2018).4 Leda Sivak, Seth Westhead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare, and Ghil’ad Zuckermann, ‘“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language’, International Journal of Environmental Research and Public Health 16 (2019): 3918–25.5 Amanda Kearney, ‘Intimacy and Distance: Indigenous Relationships to Country in Northern Australia’, Ethnos 83 (2018): 172–91.6 Brenda Machosky, ‘Allegory and the Work of Aboriginal Dreaming/Law/Lore’, in Allegory Studies: Contemporary Perspectives, ed. Vladimir Brljak (New York: Routledge, 2021), 190–212.7 Rod Amery, ‘Monitoring the Use of Kaurna’, in Re-Awakening Languages: Theory and Practice in the Revitalisation of Australia’s Indigenous Languages, ed. John Robert Hobson (Sydney: Sydney University Press, 2010), 56–66.8 Donna Green and David Martin, ‘Maintaining the Healthy Country–Healthy People Nexus through Sociocultural and Environmental Transformations: Challenges for the Wik Aboriginal people of Aurukun, Australia’, Australian Geographer 48 (2017): 285–309.9 Robyn Martin, Christina Fernandes, Cheryl Taylor, Amanda Crow, Desmond Headland, Nicola Shaw, and Simone Zammit, ‘“We Don’t Want to Live Like This”: The Lived Experience of Dislocation, Poor Health, and Homelessness for Western Australian Aboriginal People’, Qualitative Health Research 29 (2019): 159–72.10 Karen Menzies, ‘Understanding the Australian Aboriginal Experience of Collective, Historical and Intergenerational Trauma’, International Social Work 62 (2019): 1522–34.11 Leticia Funston and Sigrid Herring, ‘When will the Stolen Generations End?: A Qualitative Critical Exploration of Contemporary “Child Protection” Practices in Aboriginal and Torres Strait Islander Communities’, Sexual Abuse in Australia and New Zealand 7 (2016): 51–8.12 Australian Institute of Health and Welfare, Child protection Australia 2018–2019 (Canberra: Australian Institute for Health and Wellbeing, 2020).13 Pat Dudgeon and Abigail Bray, ‘Indigenous Healing Practices in Australia’, Women and Therapy 41 (2018): 97–113.14 Gabrielle Appleby and Megan Davis, ‘The Uluru Statement and the Promises of Truth’, Australian Historical Studies 49 (2018): 501–9.15 Bronwyn Carlson, Madi Day, and Terri Farrelly, What Works? Exploring the Literature on Aboriginal and Torres Strait Islander Healing Programs that Respond to Family Violence (Sydney: Australia’s National Research Organisation for Women’s Safety, 2021).16 Ilse Blignault and Megan Williams, ‘Challenges in Evaluating Aboriginal Healing Programs: Definitions, Diversity and Data’, Evaluation Journal of Australasia 17 (2017): 4–10.17 Carlson et al., What Works.18 Gideon Darko Asamoah, Mahasti Khakpour, Tracey Carr, and Gary Groot, ‘Exploring Indigenous Traditional Healing Programs in Canada, Australia, and New Zealand: A Scoping Review’, Explore 19 (2023): 14–25.19 Healing Foundation, Aboriginal and Torres Strait Islander Healing Programs: A Literature Review (Canberra: Healing Foundation, 2017); Inge Kowanko, Terry Stewart, Charmain Power, Rosalie Fraser, Ida Love, and Trevor Bromley, ‘An Aboriginal Family and Community Healing Program in Metropolitan Adelaide: Description and Evaluation’, Australian Indigenous Health Bulletin 9 (2009): 1–12; Komla Tsey and Anne Every, ‘Evaluating Aboriginal Empowerment Programs: The Case of Family Wellbeing’, Australian and New Zealand Journal of Public Health 24 (2000): 509–14.20 John Maynard, ‘Across “Koori Time” and Space’, in Everywhen: Australia and the Language of Deep History, ed. Ann McGrath, Jakelin Troy, and Laura Rademaker (Nebraska: University of Nebraska Press, 2023), 221–8; Jo Wilmot, Reconciliation in Health, Public lecture, Adelaide, May 17, 2007.21 Glenn Morrison, Songlines and Fault Lines: Epic Walks of the Red Centre (Melbourne: Melbourne University Press, 2017).22 Ilse Blignault, Lisa Jackson Pulver, Sally Fitzpatrick, Rachelle Arkles, Megan Williams, Melissa R. Haswell, and Marcia Grand Ortega, A Resource for Collective Healing for Members of the Stolen Generations (Sydney: Aboriginal and Torres Strait Islander Healing Foundation, 2014).23 Andrea McKivett, David Paul, and Nicky Hudson, ‘Healing Conversations: Developing a Practical Framework for Clinical Communication Between Aboriginal Communities and Healthcare Practitioners’, Journal of Immigrant and Minority Health 21 (2019): 596–605.24 Carlina Black, Margarita Frederico, and Muriel Bamblett, ‘Healing Through Connection: An Aboriginal Community Designed, Developed and Delivered Cultural Healing Program for Aboriginal Survivors of Institutional Child Sexual Abuse’, The British Journal of Social Work 49 (2019): 1059–80.25 Tracy Westerman, ‘Culture-Bound Syndromes in Aboriginal Australian Populations’, Clinical Psychologist 25 (2021): 19–35.26 Ngaanyatjarra Pitjantjatjara Yankunytjatara Women’s Council Aboriginal Corporation, Traditional Healers of Central Australia: Ngangkari (Broome: Magabala Books, 2013).27 Marg Bowman, Every Hill Got a Story: We Grew up in Country (Richmond: Hardie Grant Books, 2015).28 Margaret Kemarre Turner, Iwenhe Tyerrtye – What it Means to be an Aboriginal Person (Alice Springs: IAD Press, 2010).29 Dudgeon and Bray, ‘Indigenous Healing Practices’.30 Fiona Nicoll, ‘Beyond White Virtue: Reflections on the First Decade of Critical Race and Whiteness Studies in the Australian Academy’, Critical Race & Whiteness Studies 10 (2019).31 Pam Allred, Jo Willmot, Anne Heidenreich, and Claire Ralfs, ‘Evaluating Cultural Fitness: Culturally-Informed Evaluation’, Family and Relationship Services Australia National Conference, Adelaide, May 16–19, 2022.32 Blignault and Williams, ‘Challenges in Evaluating’.33 Dudgeon and Bray, ‘Indigenous Healing Practices’.34 Summer May Finlay, Margaret Cargo, James A. Smith, Jenni Judd, Amohia Boulton, Dennis Foley, Yvette Roe, and Bronwyn Fredericks, ‘The Dichotomy of Commissioning Indigenous Health and Wellbeing Program Evaluations: What the Funder Wants vs What the Community Needs’, Health Promotion Journal of Australia 32 (2021): 149–5135 Virginia Braun and Victoria Clarke, ‘Using Thematic Analysis in Psychology’, Qualitative Research in Psychology 3 (2006): 77–101.
期刊介绍:
The journal aims to establish settler colonial studies as a distinct field of scholarly research. Scholars and students will find and contribute to historically-oriented research and analyses covering contemporary issues. We also aim to present multidisciplinary and interdisciplinary research, involving areas like history, law, genocide studies, indigenous, colonial and postcolonial studies, anthropology, historical geography, economics, politics, sociology, international relations, political science, literary criticism, cultural and gender studies and philosophy.