Manual Apology for New Principles in Education

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The Forum focused on healing of all Indigenous Australians, in particular Stolen Generations survivors and their families, as well as on what healing encompasses for Indigenous peoples and the educational and broader outcomes for children. The forum concluded with an agreed resolution that supported in principle the development of a national healing foundation and the formation of a working party, funded by government, to manage the community consultations on this.

The Bill identified different forms of reparation that could be made, including funding for healing centres, community education projects, community genealogy projects, and funding for access to counselling services, health services, language and culture training. Separate provision was made for monetary compensation for claimants who could prove that they have suffered particular types of harm, such as sexual or physical assault.

Perhaps more importantly, Indigenous communities are stridently calling for healing.

Apology Letter to Principal for Rule Breaking

This is not new. There have been widespread calls for healing and healing programs to meet the recommendations for the Bringing them home report. However, we are now seeing renewed calls for healing to address broader issues like family violence and alcohol and other drug use.

These calls are coming from all parts of the Indigenous community and increasingly from Indigenous men. We as Aboriginal males from Central Australia and our visitor brothers from around the Australia gathered at Inteyerrkwe in July to develop strategies to ensure our future roles as husbands, grandfathers, fathers, uncles, nephews, brothers, grandsons, and sons in caring for our children in a safe family environment that will lead to a happier, longer life that reflects opportunities experienced by the wider community.

We acknowledge and say sorry for the hurt, pain and suffering caused by Aboriginal males to our wives, to our children, to our mothers, to our grandmothers, to our granddaughters, to our aunties, to our nieces and to our sisters. The Inteyerrkwe Statement made specific recommendations for healing for Indigenous men to assist them in combating violence in their communities:. The Summit called on the Australian Government and the Northern Territory Government to respond by the end of September , but as at the date of writing, the government was still considering its position.

While it is positive that government is beginning to look at healing options, it is Indigenous community calls for healing that provide the most compelling imperative to progress healing initiatives. I think the Indigenous community has been crying out for healing for a long time and are ideally placed to take on the challenge of healing.

Teaching Approaches, Methods, Techniques and Strategies

Developments like the Inteyerrkwe Statement show a community that is united in its desire to face up to some difficult realities and heal. We have a unique opportunity to capitalise on this combined government and community momentum but it will be important for the discussion to be clear, articulate and consultative to ensure a good outcome. This chapter aims to assist the context for such a discussion by articulating some of the common understandings of healing and healing programs and what can be done to support and advance an agenda for healing.

As I noted in my Social Justice Report , healing can be hard to define and consequently often not well understood. This undermines the complexity of healing, and can ultimately diminish the credibility of programs that come under this banner. To make healing a viable agenda that government will seriously fund and support we need to crystallise the case for healing by explaining what it is for Indigenous Australians.

As Gregory Phillips notes:. Indigenous concepts of healing are based on addressing the relationship between the spiritual, emotional and physical in a holistic manner. An essential element of Indigenous healing is recognising the interconnections between, and effects of, violence, social and economic disadvantage, racism and dispossession from land and culture on Indigenous peoples, families and communities.

Both of these definitions include a spiritual aspect as well as a strong cultural aspect. Spirituality is largely outside the dominant paradigm of policy makers and funding bodies in Australia, yet it is an intrinsic part of healing. Perhaps this is part of the misunderstanding and reticence of government to truly engage with Indigenous healing programs. Without getting into a metaphysical debate, spirituality is central to healing because it is a way of expressing and accessing the deepest part of the self that has suffered and needs to be made whole again.

As Professor Judy Atkinson explains:. They say they want healing, they need something deeper that connects with their spirit. Grounding healing in Indigenous culture is another important aspect which distinguishes Indigenous healing from other forms of social and emotional wellbeing. This can mean connecting to traditional Indigenous spiritual stories, practices that form traditional law and connection to country, as well as locating the healing process within the Indigenous history and context.

Indigenous healing, combined with its spiritual and cultural elements is about promoting wholeness and connection to move beyond the impact of the harms. As Gregory Phillips argues:. Healing is a process, it is not just a strategy and a nice formula of a funding program. Healing is a spiritual process that includes recovery from addiction, therapeutic change and cultural renewal.

However, what is striking about the definitions above is how healing is different from health services, housing, aged care, or family support. These are crucial services that can help establish the foundation for healing to take place and support people during the healing process, but they are not healing in and of themselves. Similarly, unless healing services reach the crux of therapeutic change and cultural renewal, they will not achieve their aims and could be construed as a rather cynical attempt to re-badge basic entitlements. Primary health care, housing, aged care and family support are basic services and opportunities that all Australians should be entitled to.

Healing is a necessary response to address trauma experienced by individuals and communities. So to understand healing we also need to understand trauma. Psychologically, trauma has been defined as:. Trauma is qualitatively different from other negative life stressors as it fundamentally shifts perceptions of reality.

Negative stressors. These experiences are eventually relieved with the resolution of the stressor. In contrast, trauma represents destruction of the basic organising principles by which we come to know self, others and the environment; traumas wound deeply in a way that challenges the meaning of life. Gregory Phillips talks about three areas of trauma experienced by Indigenous peoples:. Importantly he notes that for Indigenous peoples who have experienced trauma as a result of colonisation, dispossession and dislocation, as well as the trauma of on-going racism, family violence and other events, often all three forms of trauma are applicable.

Research has shown that the impacts of trauma are even more pronounced when the trauma has been deliberately inflicted rather than a result of natural circumstances. On one hand, it tells a story of community strengths and solidarity in the face of a natural disaster while on the other hand, it tells the story of trauma experienced as a result of child sexual assault and community disintegration. This example demonstrates that deliberately inflicted trauma creates victimisation as well as all the associated emotional, psychological, cultural and spiritual harm. Deliberately inflicted trauma is much harder to recover from as it undermines the cohesion and strengths of individuals and communities.

Text Box 1: Natural disasters versus human atrocity [30]. While visiting a group of Aboriginal people living in a small and remote community of Western Australia which I will call Everywhere they described to me what it was like for them the previous year, when a cyclone ravaged their community. Before the cyclone, they said they had prepared for the strong winds and the potential damage the cyclone could bring. They laughed and joked about their preparation, and how they came out of their shelters and found a changed world around them.

After the cyclone, they said the country around them was as if an army of caterpillars had stripped all the leaves off the trees - making bare and raw the landscape, which surrounds their town. The destruction of the physical environment was clear to see when flying into the community after the cyclone had passed. More importantly they were able to describe how they protected themselves from this natural disaster, which they called, with a kind of glee at how funny the world can be - Cyclone Caterpillar.

During the same year a number of people in this small town called Everywhere committed suicide.

An Apology of Ideology or Antidogmatics

Unlike other towns in Australia, impacted by natural disasters and suicide, people received no counselling support after the suicides. Some months after the cyclone passed, a large number of arrests were made of senior men within the community on child sexual assault charges. Arrests continue at this very time, including children charged with abusing children.

It is not possible to see the physical damage that this man made catastrophe has had on the people of Everywhere , let alone the emotional, psychological, social, cultural and spiritual distress. Yet, this distress is very real, and the social, cultural and spiritual fabric of Everywhere has been torn apart.

While during the time of the cyclone, Australians generally noted the progress and destruction of the cyclone, they did not take much notice. This was just another town in a remote part of Australia, subject to natural, yet devastating forces. It was far removed from the day-to-day lives of people living on the developed east coast of Australia.

However, the arrests of many men from this small community made national and international headlines. People from Everywhere had no idea that outside their community, others were talking about them; judging them; without understanding any of the circumstances with which they were living. They were struggling to understand what was happening within their own community, let along outside their community.

They had no context to this great disaster, this cyclone caterpillar within. They knew what to do with the threat of the cyclone. This was their country. They had lived there, over hundreds of generations, through many such natural disasters. They knew how to prepare and reduce the potential impacts of the damage the cyclone would bring. They could not however, prepare themselves for the deeper and more lasting damage that the arrests, had crept up on them, and they had no contexts to its intrusion into the social fabric of the community, nor means of working to recover from its damage.

Individual trauma reverberates across communities but also across the generations. The concept of historic trauma was initially developed in the s by First Nations and Aboriginal peoples in Canada to explain the seeming unending cycle of trauma and despair in their communities. Professor Judy Atkinson has worked on the intergenerational and trans generational transmission of trauma arguing that many of the problems in Indigenous communities, be it alcohol abuse, mental health problems, family violence or criminal behaviour, are symptomatic of the effects of this unresolved trauma reaching into the present day.

This unresolved trauma is not limited to the forcible removal of children from their families. These traumas also find their way to influence subsequent generations to come. Professor Helen Milroy, an Indigenous psychiatrist specialising in child psychiatry, describes how trauma flows through to Indigenous children:. The transgenerational effects of trauma occur via a variety of mechanisms including the impact of attachment relationship with care givers; the impact on parenting and family functioning; the association with parental physical and mental illness; disconnection and alienation from the extended family, culture and society.

Principles for pragmatics teaching: Apologies in the EFL classroom | ELT Journal | Oxford Academic

These effects are exacerbated by exposure to continuing high levels of stress and trauma including multiple bereavements and other losses, the process of vicarious traumatisation where children witness the on-going effects of the original trauma which a parent or care giver has experienced. Even where children are protected from the traumatic stories of their ancestors, the effects of past traumas still impact on children in the form of ill health, family dysfunction, community violence, psychological morbidity and early mortality.

The dynamic of transgenerational effects of traumas was borne out in the results of the Western Australian Aboriginal Child Health Survey. These children were 2. Such evidence of the transgenerational impacts of trauma also challenges us to shift our thinking on the distinctions drawn between perpetrators and victims as we understand how offenders are often victims of trauma or transgenerational trauma themselves.

For instance, in the unpublished thesis by Caroline Atkinson-Ryan, cited in the Little Children are Sacred Report, over a third of the Indigenous male prisoners interviewed had been sexually abused and of these most could be diagnosed with post traumatic stress symptoms. The theory of intergenerational transmission of trauma; the findings of major reports like Bringing them home ; the daily realities of abuse, suicide and mental illness, alcohol and substance abuse and sky rocketing incarceration rates among Indigenous communities, all point to the imperative for community wide healing.

All Indigenous peoples have been touched by trauma in some way. All Indigenous peoples deserve the opportunity to work through this trauma to heal. At the same time, specific healing services are needed to attend to the distinct trauma and pain of members of the Stolen Generations. Stolen Generations networks note that due to the past traumas experienced Stolen Generations members are often reluctant to access services that are not dedicated to them and their needs.

Partly this can be attributed to the poor targeting and implementation of services for Stolen Generations members.