Coping and preventing lateral violence in the Aboriginal community in Adelaide

19 Pages·2017·0.21 MB·English

105
Coping and preventing lateral violence in the Aboriginal1 community in
Adelaide

Yvonne Clark
Martha Augoustinos
University of Adelaide
Merridy Malin
Adelaide

Lateral violence describes how members of oppressed groups direct their dissatisfac-
tion inward. This inward deflection has been associated with the Aboriginal commu-
nity in Adelaide, South Australia and has shown to be destructive. Interviews with 30
Aboriginal participants examining their ways of dealing with and strategising to pre-
vent lateral violence in the community have been presented in a thematic analysis.
Overall seven major interpretive themes emerged from these interviews: education is
central; support provides unity; champions and role models are essential; culture
and identity are empowering; avoidance of Aboriginal spaces by Aboriginal people
can be protective; lateral violence can be challenged; and positively reinterpreted.
Given that many participants drew on a number of coping strategies to deal with lat-
eral violence, it is hoped that such information will benefit individuals, community,
governments and funding agencies to support future research, education and services
within communities in order for Aboriginal people to heal and prevent lateral vio-
lence.

Lateral Violence and Disempowerment be evident today (Milroy, Dudgeon &
Definitions of lateral violence (LV) Walker, 2014).
reveal that LV is a form of overt and covert Feelings of powerlessness and
dissatisfaction and disruption amid members dependency have been further linked to poor
of oppressed groups (Native Counselling health and life outcomes (Milroy et al.,
Services of Alberta (NCSA), 2008). Within 2014). The effects of powerlessness in
Indigenous groups, overt physical violence relation to LV have reportedly contributed to
coupled with covert behaviours such as a blame mentality, lack of trust in others’
bullying, harassment, gossiping and sabotage judgment (Derrick, 2006), jealousy over
have been found (Australian Human Rights possessions (Coffin, Larson & Cross, 2010)
Commission (AHRC), 2011; Derrick, 2006) as well as physiological signs such as sleep
along with stripping away of each other’s disorders, weight loss or gain, depression
Aboriginal identity (Clark, Augoustinos & (Native Women’s Association of Canada
Malin, 2016). Lateral violence with (NWAC), 2015), and more recently potential
Aboriginal communities in Australia is links to high stress levels and wellbeing in
linked to intergenerational and collective Adelaide (Clark et al., 2016). In contrast,
trauma that has its roots in colonialism. From having a sense of control over one’s life has
colonisation Aboriginal people’s lives were been linked to better health and life
undermined and controlled through racism outcomes, wellbeing and prosperity in many
and oppression. Appeals and resistance were areas of Aboriginal life (Milroy et al., 2014).
met with further disempowerment that has Healing, Training and Empowerment
become multigenerational and continues to Disempowerment has meant that many
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Preventing community violence 106
Aboriginal people are in a continual state of focused (i.e. withdrawal); social support
healing, which has been described as a seeking; and positive reinterpretation
holistic process of physical, cultural, (Mellor, 2004). Some researchers also
psychological and/or spiritual renewal suggest forgiveness of a perpetrator as a
(Mackean, 2009). According to Milroy et al. coping mechanism (i.e., Strelan & Covic,
(2014) healing and redress for Aboriginal 2006). Research on collective coping
people needs to include processes of emphasises “cultural” and “social”
empowerment, community governance, mechanisms as underlying the stress and
resilience, restoration and reconnection with coping process (Kuo, 2011). Collective
community life. Importantly, reclaiming the coping responses or strategies can be: value-
history, ancestry and community stories of driven (e.g. forbearance and fatalism);
family and country help to restore a sense of interpersonal (e.g. family and social support);
cultural continuity. One such example of culturally conditioned emotional/ cognitive
cultural renewal in Adelaide is the cultural (e.g. acceptance and avoidance); religion and
and language reclamation of the Kaurna spiritually grounded (Fischer, Ai, Aydin,
language, which has enabled the Kaurna Frey, & Haslam, 2010); respecting authority
people to define themselves and transform figures; and relational universality such as
their society in their own way rather than be belonging, sharing and identifying with
defined by others (Amery, 2016). others (Yeh, et al., 2006).
Healing and empowerment can occur at Individualistic cultures value
various levels; starting with individuals independence and autonomy, where the
clarifying and/or redefining their values and focus of change is the external environment.
norms which permeates to the community for Collectivist cultures emphasise group
collective healing and goal setting (Dudgeon cohesion, interdependence, connection,
et al., 2014). Furthermore, empowerment harmony and conforming to group norms.
needs to be strength based and on the Thus individuals in a collectivist society aim
premise that strength and tools lie within to change themselves (their minds, emotions
communities. Thus, training and information or behaviours) to fit the environment and to
on LV appear to be increasing within protect it (Kuo, 2011). Individuals will
Indigenous communities by Aboriginal generally use a range of collective and
people in Canada and Australia and individualistic coping strategies in their daily
appearing on websites. Examples of which lives, whether they are from an individualist
include: Chameleon strategies (2016); or collectivist society. Some forms of coping
kweykwayconsulting, (2016); Aboriginal are deemed more functional than others. For
cultural workshops (Ryan, 2015); Koorreen example, Yeh et al. (2006) indicate that
enterprises (2015); Kornar Winmil Yunti active and internal coping (i.e., seeking
(2016); and Lateral Love (2014). support, taking concrete action or reflecting
on possible solutions) is deemed as
Coping, Resilience and Support functional resulting in positive consequences.
Collective vs individualistic coping In contrast, dysfunctional coping (i.e.,
Incidence of high psychological distress withdrawal, denial or repression, controlling
(ABS, 2016), racism (Stolper & Hammond, feelings and having a fatalistic attitude), can
2010) and poor mental health (AIHW, 2015) result in negative consequences. However,
in Aboriginal communities means that Yeh et al. (2006) point out a cultural bias
coping is fundamental to survival. Much of towards problem-focused coping and
the coping research and literature has been personal agency, which are concepts highly
dominated by individualistic Western valued in individualistic cultures.
cultural paradigms (Kuo, 2011; Yeh, Arora, Coping and resilience within
& Wu, 2006) with four broad coping styles: Aboriginal communities Australian
active or problem focused (i.e. confronting Aboriginal people are regarded as a
problems); denial-disengagement or emotion collective culture where individuals are held
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together through kinship systems involving a stress on social and emotional wellbeing
shared sense of identity, responsibility, care (SEWB) of an individual, family and
and control (Milroy et al., 2014). Examples community. Merritt (2007), amongst others,
of coping and resilience in relation to has argued that exceptional resilience has
Aboriginal people in Australia have enabled many Aboriginal people to survive
primarily been in response to racism (Mellor, and be shielded against the devastating
2004) and psychological stress (Kelly, effects of colonisation and intergenerational
Dudgeon, Glee, & Gaskin, 2009). Mellor trauma.
(2004) indicated three broad themes of Social support Coping in the form of
coping behaviours to deal with racism in his social support is via bonded and bridging
research which are defensive, controlled and support. Bonded relationships are between
attacking. Defensive (defend or protect the intimate associates who are often from
self) includes: passive (resignation of the homogenous backgrounds; and bridging
situation); active (avoiding future encounters relationships are between less intimate
or individuals, venues or situations); associates usually from heterogeneous
reinterpretation of the event (to lessen the backgrounds. Both bonded and bridging
impact of racism); social support; and relationships contribute to a well-developed
strengthening children (to help them cope social network (Gottleib & Bergen, 2010).
with racism in the future). Controlled Research on social support within an
(control the self) is primarily about ignoring urban Aboriginal community in Perth has
(which is a choice to not respond). Finally reaffirmed the importance of bonded
attacking (control the environment/ relationships which provide many protective
perpetrator) is about contesting racist resources for wellbeing and positive health
behaviours, confrontation of some kind (i.e., outcomes (Waterworth, Rosenberg, Braham,
educating the perpetrators through factual Pescud, & Dimmock, 2014). Furthermore,
information), asserting identity and pride, or bonded relationships similar to kinship
seeking external controls (i.e. calling on relationships promote connectedness,
those in authority).Yet, Mellor (2004), identity, and a sense of belonging and
indicates that the Indigenous people in his empowerment (Waterworth, Pescud,
study were reluctant to use regulatory or Braham, Dimmock, & Rosenberg, 2015).
legislative bodies as they were seen as However, in some circumstances, bonded
ineffective. relationships can have a negative effect and
Coping in relation to psychological be psychologically stressful. For example,
distress for Aboriginal people has been to Aboriginal people can withdraw from
identify risk and protective factors whereby bonded connections to protect themselves
protective factors shield against the effects of and immediate family, as the influences of
risk. Those who are psychologically extended family members and obligations
overwhelmed or struggling to cope with can cause them physical or emotional harm.
multiple stressors are likely to effectively This withdrawal can contribute to
exhibit higher psychological distress (Kelly fragmented kinship affiliations, isolation and
et al., 2009). Some of these risk factors reduced opportunity to develop new bonded
include unresolved grief and loss, trauma and relationships. Bridging relationships with
abuse, domestic violence, removal from non-Aboriginal people can also have positive
family, substance misuse, family breakdown, effects, particularly if the interactions are
cultural dislocation, racism and with non-Aboriginal representatives from
discrimination and social disadvantage. organisations that provide support,
Protective factors include connection to land, encouragement and information. Bridging
culture, spirituality, ancestry and family and contact with non-Aboriginal members are
community (Social Health Reference Group, deemed less important within the Aboriginal
2004). These factors can serve as a source of community and rarely incorporated due to
resilience and can moderate the impact of exposure to cultural distinctiveness,
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discrimination and racism, which may health care model (with Ngangkari and the
prevent Aboriginal people from accessing health professional) (Panzironi, 2013).
this type of social support (Waterworth et al., Other national examples of healing
2014, 2015). and educational initiatives by Aboriginal and
Lumby (2010) indicates that another Torres Strait Islander people include: the We-
form of support is social networking on Al-Li program (Atkinson, 2012) to heal
Facebook. Facebook is becoming a popular trauma; the Seven Phases to Healing
vehicle amongst urban Indigenous young targeting grief and loss, anger and violence
people in order to build, display and perform (Wanganeen, 2014); Aboriginal men’s
Indigenous identities. Facebook acts as a healing such as Red Dust (Powell, Ross,
modern site for kinship activity of continuity Kickett, & Donnelly, 2014) and Mibbinbah
connectedness and cultural belonging Spirit (Bulman & Hayes, 2011) to address
(Montgomery 2014). Facebook provides a issues of racism, trans-generational trauma,
means for both confirming Indigeneity by and loss of culture and identity; and
embracing some users but at the same time, Women’s healing initiatives include
denying Indigeneity by imposing penalties Aboriginal family violence programs that
on others for ‘faking’ or being perceived as aim to safeguard, empower and to heal such
‘faking’ (Lumby, 2010). Thus Facebook can as the Nunga Mi:Minar service in SA (Snell,
be a tool of scrutiny and surveillance and can 2009).
also be a platform for racial vilification There is a lack of specific and tailored
external to communities (i.e., racism), and resources for Aboriginal people’s healing,
abusive and hateful messages from within and often reliance on mainstream health and
(i.e. LV) Indigenous communities mental health services which fail to
(Montgomery, 2014). understand and address many Aboriginal
Therapeutic interventions and healing issues. Aboriginal people have
counselling In order to cope and heal, continually identified that what they need
Aboriginal people may seek counselling and and want in order to heal themselves and
therapy for a variety of SEWB issues with their communities are preventative and
the five most common during the 2012 to holistic healing processes that promote
2014 period being: depression, anxiety and strong, resilient communities focusing on
stress, grief and loss, family or relationship restoring SEWB (Dudgeon et al., 2014). The
problems, and family and community success of therapeutic services also depends
violence (AIHW, 2015). Various types of on cultural competency, cultural safety and
therapies and techniques are utilised to relationship building. Cultural safety means
engage Aboriginal people in counselling. that services must be culturally sanctioned so
Some recommended therapies include: that everyone has the right to feel good about
narrative therapy which enables a process of themselves and their identities (Frankland,
storytelling (Fredericks, 2006); an adapted Lewis, &Trotter, 2010).
form of cognitive behaviour therapy (CBT) Policy and Legislative Solutions
(Bennett-Levy et al., 2014) where its Lateral violence as a concept does not
suitability is still being reviewed and appear to have legal standing. However,
monitored (Dudgeon & Kelly, 2014); art bullying, which is considered part of LV, has
therapy (Cameron, 2010); and Aboriginal a number of avenues for complaints and
traditional healing. In a Western Australian redress under various legislations and laws.
context traditional healers work with the The creation of the Fair Work (FW) Anti
ngarlu (spiritual life force located in the Bullying jurisdiction, for example, provides
stomach) (Roe, 2010). In a South Australian readily accessible external intervention into
context, traditional healers (Ngangkaris) workplace bullying without applicants
provide similar healing in remote, rural and having to exhaust internal organisational
urban areas (in Adelaide) via a “two way” processes. However, defining and stopping
bullying, whether in law, policy or research
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remains a challenge despite good intentions Indigeneity will be used in interpretations
(Worth & Squelch, 2015). Online bullying and analysis. At the same time “outsider”
and cyber-safety is a growing concern, input via supervisory and collegial support is
particularly for young people. For example, vital and will assist in further rigor.
the most common form of communication Method
between youth aged over 13 is social media. Participants
And around half of all youth between 8-11 Thirty Aboriginal participants
years access and use some form of social consented to take part in the study. Inclusion
media (Radoll, 2014). Now under the criteria were identification as Aboriginal
Enhancing Online Safety Act, 2015, the and/ or Torres Strait Islander, 18+ years of
Children’s e-Safety Commissioner was age, and residing in Adelaide. The majority
established as a complaints system for of participants were female (63%). Ages
cyberbullying targeted at children and can ranged from early 20s to mid-60s with about
direct large social media companies to 13% in the younger age bracket (30 years
remove offensive material (Young et al., and under) and 10% in their late 50s to mid-
2016). 60s. Furthermore, almost half (47%) of the
The Current Study participants in the study had a university
Lateral violence has been an under level education.
researched area within the Aboriginal Procedure and analysis.
context in Australia. Although there is Ethical approval for the research was
increasing information and research on gained by both the Aboriginal Health
related concepts, such as racism, trauma, Research Ethics Committee and the
violence, family violence and SEWB, very University of Adelaide Human Research
few Indigenous people have been consulted Ethics Committee. A recruitment flyer, with
about LV. Thus, this study aims to provide a an invitation to “chat” about LV, was
voice about LV from local Aboriginal disseminated via various email networks
community members in Adelaide. Lateral with a request to circulate further. An
violence may fit within the holistic healing information sheet was then distributed to
and wellbeing framework for Aboriginal interested people which provided
people, as it is a source of significant stress background details of the researchers, the
and can be destructive to one’s identity and research, rights, responsibilities, risks, and
wellbeing. Therefore it is important to incentives (i.e. $,50 gift voucher). Prior to
identify ways of dealing and coping with LV the interviews, brief demographic
in order for Aboriginal people to gain a information, such as gender, age and
better understanding, be empowered and educational background, was collated.
protect themselves from further distress. Information was provided about counselling
Research Approach services with assurance of support upon any
Indigenous Framework distress.
This research is informed by an The interviews included broad
overarching Indigenous framework which questions such as: “Have you heard about
advocates for cultural safety, respect, LV?”, “What do you know/understand about
relevance and Indigenous world views LV?”, “Can you tell me about some of your
(Rigney, 2001). An Indigenous experiences of LV?”; “How has it affected
methodology also considers Indigenous you?”, “What have you done to stop or curb
people’s ontology; epistemologies; axiology LV in the past?”; and “What would you like
(Smith, 2003); diversity; relationality and to see happen to make changes in the
connectedness; and acknowledging community?” The interviews ranged from
Indigeneity (of participants and authors and 15 minutes to an hour, and were tape-
the principle researcher) (Wilson, 2008). recorded and transcribed verbatim. All
Moreover, an “insider” approach based on participants were asked if they wanted to
acknowledgement and experiences of view the transcripts prior to analysis and
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only one participant requested to do so. The about lateral violence more often
transcripts were then de-identified and than not…I have a lot of respect for
pseudonyms were assigned to all names the lateral violence training. It was
mentioned in transcripts to maintain like a breath of fresh air that came in.
anonymity and confidentiality of It’s a way we can make changes’ cos
participants. The data were coded using if we don’t work together we are
NVivo10 qualitative software and analysed never gonna improve. No matter what
using a thematic approach (Braun & Clarke, amount of funds they give us, no
2013). matter what fantastic technology they
Findings give an Aboriginal organisation, no
Overview matter… if we don’t work together we
Many participants were aware of LV are never gonna make the changes…
before the interviews and reflected on a People were talking to communities
range of strategies to cope and prevent LV at and they were saying we need to do it
both individual and community level from [LV training] here... I was just sad
both Western and collectivist perspectives. A that it just wasn’t ongoing. I know
common value was strength in unity. This is you didn’t have the money and stuff.
not surprising, as LV is a segregating Rose (age category 41-45): It would
phenomenon that can isolate individuals, be good to learn a bit more about
families and groups from each other. lateral violence… If you ever run a
Education lateral violence workshop let me
The most prevalent strategy discussed know, I will love to go.
by participants was education and raising These narratives identify that formal
awareness. The participants learned about training is a feasible option for better
LV both formally and informally through understanding LV. Reference was made to
training, workshops, work colleagues, the the “Preventing Lateral Violence” PLV
internet and research papers. Participants workshops (Clark, Glover & Butler, 2015)
were eager to build on their knowledge of which Lila had previously attended and Rose
LV as well as to ensure others understood the had heard about and was keen to attend. The
damaging effects of LV. workshop helped Lila distinguish LV
Formal training Participants indicated behaviours from others, enabled
that formal training, in the form of conversations and better unity within the
educational workshops can assist people to workplace. Both the narratives reiterate the
better understand LV, its effects on need for workshops within the community as
individuals, families and communities, and to an education tool. Other workshops on LV
work towards strategies for prevention. The appear to be increasing around Australia (see
extracts below exemplify the need for LV for example Koorreen Enterprises, 2015;
training. Korner Winmil Yunti, 2016; Ryan, 2015)
which appears to be a reflection of workshop
Lila (age category 56-60): I think the necessity.  
lateral violence training that we did   Understanding and awareness It would
has helped me understand it more. seem that once participants understood LV, it
[If]I see somebody who behaves enabled a process of self-awareness of
really badly, well that’s lateral values, behaviours and roles for preventing
violence. I see somebody else and I LV within the community. The narratives
say that’s jealousy. I see somebody below exemplify this process.
else and that’s incompetence. I can Eve (age category 31-35): I think we
now separate it. That lateral violence are all probably a little bit guilty of
training we did...it really did make a being perpetrators and exacerbating
difference to a lot of people who that [LV], but for me personally I
came to the training. People talk think with the name of it actually
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created an awareness … of my own that education for the broader Aboriginal
actions, how I may talk about people, community and general population was
how I might even think about my needed to drive the message about
community. So for me it really prevention of LV as shown in the extracts
created a self-awareness, which I below.
think you’ve got to have that before Russell (age category 36-40): I think
you can create community or any the media and NITV…maybe do a
other sort of awareness...taking commercial but …it has to be hard
responsibility for our actions.. hitting, like see some of these drunk
[sic] driving commercials...People
Kelly (age category 41-45): Accept need to understand what could come
people for who they are, really, I of lateral violence like suicide and all
think, they should really look at these other things… It needs to be put
themselves inside, you know and in their face. There needs to be some
really look at their values and… you kind of shock value, shock education.
know, what do they believe in and, Because if we sugar coat things
you know… they say they like to be people aren’t going to, it’s not gonna
respected and this is how they like to sink in. You need something that
be treated themselves, but if you’ve they’ll talk about in the community.
got a connection it can be really “Oh, did you see that commercial?”
hard...it prevents you from moving or “Did you see that show on this and
ahead… Own it…and you know, if what happened.”
you own it, then...it needs to be
clearly defined what it is and why Rachel (age category 31-35): I can
you’re doing it. Why are you doing see a campaign, it would be great but
it? I can see little kids saying, “Oh I'm
Both Eve and Kelly indicated the naming it now’ cos there's a name to
importance of critical reflection of one’s it”…Yeah need someone to get out
values, thoughts, beliefs, actions and and do a lot more workshops around
accountability. For Eve this assists her to it in community…I'd love to see more
“create community” and for Kelly reflection like a stall at NAIDOC and
meant that one can “move ahead” and “own Reconciliation Week and stuff like
it”. Thus these participants hypothesised that lateral love, lateral violence, learn,
such reflection allowed self-awareness, something like that. You know that
ownership of one’s actions, and improved Quit Smoking campaign and all that,
community connections that assisted with it would be good to see. I know it
fair treatment and respect amongst costs a lot of money but it's so good
community. for community and not just
This process begins with awareness Aboriginal workers but Aboriginal
and naming LV (Clark & Augoustinos, 2015) community young, old, talking about
through education, which can set in motion a lateral violence “Let's stop
process of self-reflection about ones’ own it!”….Yeah and have posters of local
experiences and responsibility in Aboriginal mob, it's got to be
acknowledging LV and accountability. This credible, it's hard’ cos we've all had
realisation process begins at the individual our frustrations where we will all
level to accommodate the collective have fights with our family and that
community level. This is supported in the and you don’t want someone going
literature that indicates that individual “Oh hypocrite!”
change leads to community change (i.e. Both Russell and Rachel supported a visual
Dudgeon et al., 2014). educational campaign including television,
A LV campaign Participants realised film, posters and visual displays at
community events. They acknowledged the
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success of other campaigns on sensitive and non-Aboriginal people, especially in the
topics. Rachel, in particular, stressed the workplace where non-Aboriginal colleagues
importance that the campaign be credible and and supervisors can inadvertently become
foster community participation and involved or perpetrate LV. Both Maggie and
ownership, be culturally safe and model Russell have concerns about the
respectful practices. normalisation of the younger members of the
Targeted LV education Participants Aboriginal community embracing LV. Thus
suggested that LV needs to be targeted to participants highlighted the importance of
both the Aboriginal and non-Aboriginal LV education for all people, Aboriginal and
communities. However, the future of non-Aboriginal, young and old, in the
Aboriginal communities lies with the next workplace and the community as well as in
generation and therefore a focus on schools (as identified in other extracts).
prevention and unity needs to start with Facebook and the mobile phone were
young Aboriginal people, as suggested in the mentioned by Maggie, and it was a concern
extracts below. in many of the extracts given its utilisation
Eve (age category 31-35): I think it by young people (Radoll, 2014) and can be
would be very hard for a non- an avenue for both affirming and questioning
Aboriginal person managing authenticity of Aboriginal identity (Lumby,
Aboriginal people in a team to sit 2010). The literature indicates that practices
down and name that [LV]. I guess it of non-affirming identity can affect a young
has to be promoted and talked about person’s self-esteem and contribute to
and spread about within the adjustment problems (Phinney & Chavira,
Aboriginal community, but I think 1992). Hence, by targeting education towards
you need non-Aboriginal people … be the young, the intergenerational cycle of
aware of this because also it would trauma and violence can be prevented and in
stop non- Aboriginal people from turn, an avenue for accountability for parents
perpetrating lateral violence as well, to stop modelling LV for their children.
and you know they could do it quite Support
innocently or non-intentionally, but Four types of support were recognised
that can happen … by participants as central to coping for LV:
social and family; workplace; legal; and
Maggie (age category 46-50): … counselling support. Such support can assist
How do Aboriginal people do that to promote unity and work together towards
[pull themselves up]…Because the common goals within Aboriginal
next generation shouldn’t have to communities.
wear lateral violence and shame… Family and social support Support
You know but now they’ve got a from family and community was salient,
whole new ball game...they’ve got even though it can also be the most likely
technology…Facebook and through place where LV occurs. The extracts below
the mobile phone. indicate the importance participants place on
support within families and communities in
Russell (age category 36-40): It response to LV.
needs to start with the young, ‘cos Peter (age category 26-30): Um try
they need to educate their parents. and support each other. I mean like if
That’s kind of ironic. It’s supposed to someone’s got a problem, try and
be the other way around, but the help them out in the community and
young ones need to go back into their try not make it harder for them so
community and educate their they think about, you know, these
parents... people and their families as well…
In these extracts Eve highlights the Um maybe try to explain to them the
value of LV education for both Aboriginal importance of sticking together.
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There’s a lot of bigger problems out groups and its specific for us to do, to
there. work with the community … clients
that we work [with] here...it’s flexible
Russell (age category 36-40): And I but you can sort of like feel confident
feel that by then putting lateral in working...
violence on their siblings of all These extracts exemplified positive support
people they should be supporting… within the workplace. Beau reiterates that
And I tell them that. They should be when there is support there is unity amongst
supporting each other… Not running colleagues. Kelly indicates that an open and
each other down. communicative environment with the support
The participants alluded to the desire from a non-Aboriginal supervisor helped
for family and community support consistent with unity, confidence and service provision.
with the literature that indicates that bonded Thus these findings show that a supportive
(kinship) support is more common than working environment is necessary and can
bridging support within the Aboriginal utilise both bonded and bridging support (see
community (see Waterworth et al., 2014). Waterworth et al., 2014, 2015).
Peter reiterated the need to “stick together” Legal support Many participants
for support as the absent but implicit advocated for legal support avenues which
message is that the community is divisive. could be via legislation, workplace policy or
Russell indicated support rather than guidelines pivotal for combating LV in the
“running each other down”. Being put down workplace.
and division are two aspects of LV, and thus Eve (age category 31-35): … so I
family and community support is vital to mean there probably has to be some
alleviate problems and strive for improved guidelines around I don’t know...I
outcomes. think it would be good to have some
Workplace support Many participants guidelines around [lateral violence
worked within an Aboriginal organisation or in] workplaces.
service where LV was an issue and
discussions about workplace support featured Brett (age category 51-55): …You
prominently in interviews. The two extracts know, where I give the example of
below exemplify the importance of how the young girl was treating her
workplace support for improved outcomes. mother [perpetrating LV]. Even
Beau (age category 36-40): I mean legislate against it as well…really it
personally here we’re pretty becomes a bit of a criminal offence.
supportive of one another and I think
we stand sort of united and I think Beau (age category 36-40): To me,
should be within reason we’ve just sort of gone through as an
without...Yeah we all stick up and organisation, gone through a lot of
support one another and we can our policies and still are continuing
debrief. as part of our …quality improvement
stuff in making them more user
Kelly (age category 41-45): What friendly… So it’s pretty
makes it work here is that everyone clear….approaching managers and
talks about it, you know, if they notice following their bullying and
something they are on [to] it pretty harassment policy and stuff, so…
quick and its open and … [Non- All three participants reiterated the
Aboriginal] manager is really good need for legal avenues for LV. For example,
with support in that way… And she’s Beau indicated that his workplace has
really at the forefront with supporting recently undergone a review of many
Aboriginal workers here...it’s really policies and procedures for clarity. There
good. And we have our own set ought to be potential avenues within a
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Preventing community violence 114
workplace for policy development, psychologists and getting it out.
guidelines and codes of conduct to enable Dreaming about it. I saw people get
people to feel culturally safe and not be shot but I was 19 years’ old when I
oppressed by the system, supervisors or other saw them die but it seemed real, like
Aboriginal colleagues. Franklin et al. (2009) it just happened… Counselling but
advocates for the alignment of cultural safety not everyone will want to do that or
processes with workplace policy and even if it’s available. If you can’t do
practice. all that, go out for a nice walk or fish,
It seems that LV education needs to be have a good breather…
inclusive of information on legal support, Kelly highlighted the importance of
such as the FW anti-bullying jurisdiction, cultural competence for counsellors. Paul’s
and through the children’s e-safety counselling was via an Aboriginal
commissioner for cyberbullying. Yet it is community controlled service which
difficult to know how many Aboriginal presumably includes cultural aspects.
people will use these external sources and as Without cultural competency and appropriate
discussed in the literature Mellor (2004) practices, counselling may be of little value
indicated that participants in his study felt to Aboriginal people. Many Aboriginal
that regulatory or legislative bodies were people in Adelaide pursue counselling
ineffective. services in the Aboriginal primary health
Counselling support Many participants care sector (AIHW, 2015). Within
indicated that support from a culturally Aboriginal services, traditional healers
responsive counsellor or psychologist was (Ngangkari) may also be accessed. However,
important to alleviate distress associated with the scope of this article does not allow for a
LV. report on other counselling options utilised
Kelly (age category 41-45): …I have by Aboriginal people in Adelaide such as
experienced lateral violence...you private, government or Employer Assistance
need to have someone you can talk Programs (EAP).
with and someone that will listen, Avoidance of Aboriginal spaces
someone that understands it, so you According to many participants
know, like you’re not having to avoiding or disengaging with family,
explain about it … someone, you community or Aboriginal workplaces was a
know, you go in there to their common strategy in dealing with the effects
professional help to...that they can of LV.
understand what you’re saying and Belle (age category 31-35): Yeah, I
how you experience, and if they have don’t want to be around black fellas
no concept of what you’re saying and because they’re all like this and ….
you’ve got to explain it to them, But yeah, I’m very strong about that
you’re hitting a wall… and they need sort of stuff. I mean it’s easy to get
to understand the cultural…and they like that when you’ve just really been
need to be sensitive about that, and slapped in the face by your own
[if] they don’t have it... They’re only people so I can understand that.
going by textbook…They haven’t They’re probably just venting, but
lived it, they haven’t breathed it, and that’s really sad to me when they’re
they… don’t understand it, and so, like that…. Whilst I totally
how can they really call themselves a understood what they were saying
counsellor if they’re not appropriate and where they kept coming from, but
for what you’re saying? I just thought I don’t want it to be like
that. You should be able to be proud
Paul (age category 41-45): I got two and you shouldn’t have to say that
actually; I got a psychologist through everyone’s like that and you don’t
mental health… Now I get want to be around your own people
The Australian Community Psychologist Volume 28 No 2 June 2017
© The Australian Psychological Society Ltd