Joanne Wilmott, Jen Hamer, Damien W. Riggs, Shoshana Rosenberg
{"title":"跨代创伤的疗愈:两个原住民疗愈营中关于连结、归属感与真相的叙述","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":"{\"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. 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引用次数: 0
摘要
摘要解决由殖民影响造成的代际创伤需要针对第一民族的经历和需求的治疗过程。本文详细介绍了对2021年和2022年在南澳大利亚举行的两个土著治疗营的评估。营地的重点是通过结合原住民和西方治疗实践来支持“被偷走的一代”成员。本文详细介绍了用于构建营地的框架,并提供了对与会者采访的分析。在2021年的夏令营中,9名参与者在训练营开始前接受了采访,8名参与者在训练营结束后接受了后续采访。对于2022年夏令营,四名参与者参加了单一时间点的面试。对访谈的专题分析得出了五个相互关联的主题,重点是联系、归属感、治愈和说实话。论文最后考虑了这些发现对未来营地的制度变革和发展的建议,以及第一民族主导的治愈代际创伤的机会的重要性。关键词:代际创伤治疗;被偷走的一代;殖民;第一民族承认本文所报道的研究得到了澳大利亚关系协会南澳大利亚州内部伦理审查委员会和弗林德斯大学社会和行为研究伦理委员会#4209的批准。注1艾琳·莫顿-罗宾逊,《我仍然称澳大利亚为家:白人后殖民社会中的土著归属和地方》,载于《根拔起/重新扎根:家庭和移民问题》,萨拉·艾哈迈德、克劳迪亚·卡斯塔埃达、安妮-玛丽·福蒂埃和米米·谢勒主编(牛津:伯格出版社,2003年),131-49.2。3 .澳大利亚健康和福利研究所,50岁及以上的土著和托雷斯海峡岛民被偷走的一代(堪培拉:澳大利亚健康和福利研究所,2018)Leda Sivak, Seth weshead, Emmalene Richards, Stephen Atkinson, Jenna Richards, Harold Dare和ghl ' ad Zuckermann,“语言呼吸生命”-Barngarla社区对回收休眠澳大利亚土著语言的健康影响的观点”,国际环境研究与公共卫生杂志16(2019):3918-25.5阿曼达科尔尼,“亲密和距离:澳大利亚北部土著与国家的关系”,Ethnos 83 (2018):172-91.6 Brenda Machosky,“寓言和土著梦想/法律/爱的工作”,在寓言研究:当代视角,Vladimir Brljak编辑(纽约:Routledge出版社,2021),190-212.7 Rod Amery,“监测Kaurna的使用”,在重新觉醒的语言:澳大利亚土著语言复兴的理论与实践,编辑约翰·罗伯特·霍布森(悉尼:悉尼大学出版社,2010),56-66.8唐娜·格林和大卫·马丁,“通过社会文化和环境转型维持健康的国家-健康的人的联系:澳大利亚奥鲁昆的Wik土著居民的挑战”,澳大利亚地理学家48(2017):285-309.9罗宾·马丁,克里斯蒂娜·费尔南德斯,谢丽尔·泰勒,阿曼达·克罗,德斯蒙德·海德兰,妮可拉·肖和西蒙·扎米特,“我们不想这样生活”:“错位、健康状况不佳和无家可归的西澳大利亚土著人的生活经验”,定性健康研究29(2019):159-72.10凯伦·门齐斯,“理解澳大利亚土著集体、历史和代际创伤的经验”,国际社会工作62(2019):1522-34.11莱蒂西亚·芬斯顿和西格丽德·赫林,“被盗代何时结束?”13 .《土著和托雷斯海峡岛民社区当代“儿童保护”实践的定性批判性探索》,澳大利亚和新西兰的性虐待7(2016):51-8.12。澳大利亚卫生和福利研究所,澳大利亚儿童保护2018-2019(堪培拉:澳大利亚卫生和福利研究所,2020)帕特·杜金和阿比盖尔·布雷,“澳大利亚的土著治疗实践”,妇女与治疗41(2018):97-113.14加布里埃尔·阿普尔比和梅根·戴维斯,“乌鲁鲁声明和真相的承诺”,澳大利亚历史研究49(2018):501-9.15布朗温·卡尔森,马迪日和特里·法雷利,什么有效?16 .《原住民和托雷斯海峡岛民应对家庭暴力的治疗方案文献探讨》(悉尼:澳大利亚国家妇女安全研究组织,2021)Ilse Blignault和Megan Williams,“评估原住民治疗计划的挑战:定义,多样性和数据”,《澳大拉西亚评估杂志》17(2017):4-10.17。 18 Gideon Darko Asamoah, Mahasti Khakpour, Tracey Carr和Gary Groot,“探索加拿大,澳大利亚和新西兰的土著传统治疗计划:范围审查”,探索19(2023):14-25.19愈合基金会,土著和托雷斯海峡岛民愈合计划:文献综述(堪培拉:愈合基金会,2017);Inge Kowanko, Terry Stewart, Charmain Power, Rosalie Fraser, Ida Love和Trevor Bromley,“阿德莱德都市的土著家庭和社区治疗计划:描述和评估”,澳大利亚土著健康公告9 (2009):1-12;Komla Tsey和Anne Every,“评估原住民赋权计划:家庭幸福的案例”,澳大利亚和新西兰公共卫生杂志24(2000):505 - 14.20约翰·梅纳德,“跨越“古利时间”和空间”,在每一个时候:澳大利亚和深刻历史的语言,编辑。安·麦格拉思,Jakelin Troy和劳拉·拉德梅克(内布拉斯加州:内布拉斯加州大学出版社,2023),221-8;22 .乔·威尔莫特,《健康中的和解》,公开演讲,阿德莱德,2007年5月17日。21格伦·莫里森,《歌线与断层线:红色中心的史诗漫步》(墨尔本:墨尔本大学出版社,2017)Ilse Blignault, Lisa Jackson Pulver, Sally Fitzpatrick, Rachelle Arkles, Megan Williams, Melissa R. Haswell和Marcia Grand Ortega,《为被偷走的一代成员提供集体治疗的资源》(悉尼:原住民和托雷斯海峡岛民治疗基金会,2014),第23页Andrea McKivett, David Paul和Nicky Hudson,“治愈对话:为土著社区和医疗从业者之间的临床沟通开发一个实用框架”,移民和少数民族健康杂志21 (2019):596-605.24 Carlina Black, Margarita Frederico和Muriel Bamblett,“通过连接治愈:Tracy Westerman,“澳大利亚土著人口中的文化结合综合症”,临床心理学家25 (2021):19-35.26 Ngaanyatjarra Pitjantjatjara Yankunytjatara妇女理事会土著公司,澳大利亚中部传统治疗师:Ngangkari (Broome: Magabala Books, 2013).27玛格·鲍曼,《每座山都有故事:我们在乡村长大》(里士满:哈迪·格兰特图书公司,2015年),第28页Margaret Kemarre Turner, Iwenhe Tyerrtye -作为一个土著人意味着什么(Alice Springs: IAD出版社,2010).29Dudgeon和Bray, <土著治疗实践>,第30页菲奥娜·尼科尔,“超越白人美德:对澳大利亚学院批判种族和白度研究的第一个十年的反思”,《批判种族和白度研究》10 (2019).31Pam Allred, Jo Willmot, Anne Heidenreich和Claire Ralfs,“评估文化适应性:文化知情评估”,家庭和关系服务澳大利亚全国会议,阿德莱德,5月16-19日,2022.32Dudgeon和Bray, <土著治疗实践>,第34页Summer May Finlay, Margaret Cargo, James A. Smith, Jenni Judd, Amohia Boulton, Dennis Foley, Yvette Roe和Bronwyn Fredericks,“委托土著健康和福利计划评估的二分类:资助人想要什么与社区需要什么”,澳大利亚健康促进杂志32 (2021):149-5135,Virginia Braun和Victoria Clarke,“在心理学中使用主题分析”,心理学定性研究3(2006):77-101。
Healing from intergenerational trauma: narratives of connection, belonging, and truth-telling in two Aboriginal healing camps
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.