The Aboriginal and Non-Aboriginal Community - Case Study Example

1 Introduction 1.1 What is Community? The word community can possibly mean any group of people that have, and/or share common goals and objectives. Community can as well be understood as a population of people within a given ecological locality. This might be representing a given surrounding environment such as the rural vicinity, a neighbourhood, a housing development or even a project. A community can as well be geographically defined in terms of economic ties, cultural interests, ethnicity, shared background interests or even professional affiliations. This can collectively be classified as the medical community, education community, aboriginal or non-aboriginal, community, and the business communities etc. some elements of community overlapping sometimes occurs. For example an aboriginal instructor might view himself as member of the specific faith community as well as a member of an educational community. Thus, any given community represents a self-structured association of people or inhabitants that have or share common interests, foundation or agenda by way of sharing information, ideas and even collaboration. In this case, our report will be discussing the aboriginal and non-aboriginal community working relationship and well being. Both the aboriginal and non-aboriginal population practise diverse cultures and speak various languages. 1.2 What is the meaning of idioms of: Torres Strait Islander, aboriginal, non-aboriginal, and indigenous? These terms are colonial in nature. The names such as the Torres Strait islander, indigenous, aboriginal, and non-aboriginals were originally colonially forced on diverse people with numerous language and cultures in Australia (Silver et al., 2006). They were historically used at the time of the first Australian peoples’ nation’s invasion and even thereafter. Before then, the Australian people used to refer to themselves with other names such as the Wirajuri, Darug, Eora, tharwal, Kamilaroi, etc. Hence, the word aboriginal is particularly used in reference to the aboriginal people from the mainland Australia. The term indigenous is mainly used in reference to both the people of first nations of Australia. However, the aborigines do not encompass other indigenous population of Australia. Moreover, the term aboriginal is mostly used by the Australian commonwealth government in respect to the charter they have with Torres Strait Islanders and the aboriginal people in terms of programs and service delivery at the national level (Dickson-Gilmore and La Prairie, 2005). On the contrary, the national people of Australia does not welcome the word ‘indigenous’ to describe them because it generalises their cultures. On the perspective of (Silver et al., 2006) the connotation of the aborigines and non-aborigines community purpose is actually pegged on the understanding of business and land, social connections, responsibilities and roles, and family relationship confidentiality. 2 Community Development Development of the community comes as result of prioritizing the community actions, strengthening the civil societies besides representing their standpoint in the environmental, economic, and social policy developments. Community development provides the platform of empowering particular communities. These communities might comprise of communities within a geographical setting and with common identity, interests who endeavours in organizing specific policy initiatives or themes (Douglas, 1999). Community development also offers the prospects of networks and organisations for the people, and reinforcing their capability to be active citizens through their community groups (Vasiliki, 2013). Moreover, Community development also promotes the autonomous voice of both susceptible and the underprivileged by playing a critical role of strengthening active democratic life (ABCN, 2015). The institutions’ agencies’ and capacities’ such as the non-governmental, private, or public are mandated with the task of determining and shaping change in their communities’ trough the enhancement of dialogue with the citizens. In reference to Silver, Jim, & Hay (2004) arguments, a collection of social doctrines and foundation values that manages equalities, social inclusion, and human rights as well as respecting the diversities of humanity is also achieved through community development initiatives. 3 What is Community Strength? The strength of communities in both the aboriginal and non-aboriginal is critical to their welfare since it determines their access to opportunities such as their wellbeing and safety, their health, and their daily life experiences (Taylor, Wilkinson and Cheers, 2007). Vasiliki (2013) adjoins that collective communities still remains significant aspects for connections, relationships strength, resources and services access, care and identity irrespective of the changes in how and with whom is related to whom. Most of the Australian aborigines feel the people around them are trustworthy. They also have a positive feeling for their local facilities (Dickson-Gilmore and La Prairie, 2005). Communities are places where people converge to relax, connect shop, learn, and live. They provides for a variety of prospects such as shaping their identity, build networks and friendships, and contribute and participate in numerous significant community activities (Widdowson and Howard, 2008). Some of the aboriginal and non-aboriginal community strength indicator attitudes comprise of (Taylor, Wilkinson and Cheers, 2007): These communities feel satisfied with the leisure facilities such as the animal parks and sports activities. They are contented with their surrounding environment in relation to safety, lack of pollution, open space and planning. The people are contented with the community service and facility service provisions. They are satisfied with living in their local community dwellings. The people are friendly and always willing to help their neighbours. The communities also corporate in building their community wellbeing by participating in (Monchamp, 2014): Community events attendance and participation. Participates in community group activities such as church activities, sports and volunteering activities. They also involve themselves in school parental participation, and committees and board decision making. The parents of both the Torres Strait islanders and the aboriginal families are well versed with what is required in raising their children so as to keep them safe and also teach them on how they can be active and productive towards the contribution to their families and communities wellbeing (Clyne, 199 Clyne, 1991). The reclaiming of the major cultural identities and engagement in various traditional cultural activities has helped lessen the aboriginal issues and also recover their just position in the Australian humanity (Armitage, 1995). In this respect, the protection of children and families is enhanced by aborigine’s family cultures. Taylor (2004) appends that the work between the non-indigenous families and service providers can be developed and improved by engaging the positive work of children with the help of understanding their aboriginal cultural practises. Some of the indigenous cultural practises strengths that support their community enjoyments are (Forde, Foxwell and Meadows, 2009): 1) Some of the traditional strengths of the aboriginal family activities can be achieved through exploring the means by which service providers engage with the non-aboriginal families. 2) Supporting the formation regarding the aboriginal cultural practises through the contribution of the aboriginal community and family life body knowledge. 3) Contributing to the efficient child-rearing and family performance practises by identifying the aboriginal cultural practises characteristics. 4 Health and Community Performance The aborigines and non-aborigines perceive health in a way that acknowledges the accomplishment of most favourable environment for wellbeing and good health. This of course needs a holistic and view that comprise of the cultural, social, and emotion good for the entire community (Taylor, Wilkinson and Cheers, 2007). Every individual has a place in the aboriginal community. The aboriginal kinship system is not narrowed to an ecological territory and their family associations are the major contribution to their community representations. These kinds of system assist the aborigines in comprehending the community responsibilities and also in providing conviction and order (ACWA, 2015). As much as there are positive elements in the aborigines and none aborigines’ communities, (Dudgeon, Milroy and Walker, 2013) there also exist some negative aspects of life. For instance, the individuals involved in drug abuse are always missing the connection with the community. We also have idlers and drunkards in the community who are sometimes harassed by the police Taylor, Wilkinson and Cheers (2007) assert that the present programs in place for both the aborigines and non-aborigines are based on the modern way instead of the native standpoint of the community. The government arrangements, programs and services are majorly positioned in the community surrounding locality and not for the particular traditional owner group, family or even a clan. In that case, both the aborigines and non-aborigines will continue to assemble together around the regional centres because the service provision arrangement is concentrated in such centres (Walmsley, 2005; Dudgeon, Milroy and Walker, 2013; McCaslin, 2005). The development progression to service provisions in the community is part of the active approval of the link between the circumstances under which the positive economic action, health, and socio-emotional wellbeing is produced and the community process functioning (McCaslin, 2005). Besides, there is also a need for the indigenous communities to understand how the community system functions, its limitations, capabilities or even potency. This will help them know how to approach the development of prevailing over issues such as the economic situations, health and socio-emotional wellbeing (Harris-Short, 2012; Smyth, Reddel and Jones, 2005). 5 Conclusion The indigenous people seem to have the privileges of control and some other important rights in the Australian society. It also significant in investing in the aboriginal governance resources and capacities because of the kind of roles they play in the Australian society. However, the key to success is to develop trusting and respectful relationships with the community in a broader perspective. The indigenous governance development support and the deliberation on shared goals among the communities are critical in building capacity engagements. It is also critical for all the parties to have good leadership and communication skills and the right kind of approaches and skills so as to ensure success in community work and development. The communities should also be in a position of sharing responsibilities, mutually agree on outcome, and have a clear set of roles and responsibilities and clarities about processes to ensure community progress. 6 References ABCN (2015). Australian Business and Community Network. Retrieved on March 20th, 2015 from: https://www.abcn.com.au/. ACWA (2015). Australian Community Workers Association. Retrieved on march 20th, 2015 from: http://www.acwa.org.au/. Armitage, A. (1995). Comparing the Policy of Aboriginal Assimilation: Australia, Canada, and New Zealand, Vancouver. Canada: UBC, University of British Columbia. Clyne, M. G. (1991). Community Languages: The Australian Experience. New York: Cambridge University Press. Dickson-Gilmore, J and La Prairie, C. (2005), 'Will the Circle be Unbroken?': Aboriginal Communities, Restorative Justice, and the challenges of conflict and change. Toronto, Canada: University of Toronto Press Incorporated. Douglas E. P. (1999). Development of Aboriginal People's Communities. New York: Captus Press Inc. Dudgeon, P., Milroy, H and Walker, R. (2013). Working Together: Aboriginal and Torres Strait Islander Mental Health and Wellbeing Principles and Practice (2nd Ed.). Perth Australia: Telethon Institute for Child Health Research. Forde, S., Foxwell, K and Meadows, M. (2009). Developing Dialogues: Indigenous and Ethnic Community Broadcasting in Australia. USA: University of Chicago Press. Harris-Short, S. (2012). Aboriginal Child Welfare, Self-Government and the Rights of Indigenous Children: Protecting the Vulnerable under the international law. England: Ashgate Publishing Limited. McCaslin, W. D. (2005). Justice as Healing: Indigenous Ways. Minnesota: Living Justice Press. Monchamp, A. M. (2014). Autobiographical Memory in an Aboriginal Australian Community: Culture, place and narrative. United Kingdom: Palgrave MacMillan. Silver, J. et al. (2006). In a Voice of Their Own: Urban Aboriginal Community Development. Canada: Centre for policy Alternatives. Silver, Jim, & Hay (2004). Aboriginal Involvement in Community Development: The Case of Winnipeg's Spence neighbourhood. Canada: Springer. Smyth, P., Reddel, T. and Jones, A. (Ed.) (2005). Community and Local Governance in Australia. Australia: University of New South Wales press Ltd. Taylor, J (2004). The Australian National University, Australia, Aboriginal Population Profiles for Development Planning in the Northern East Kimberley. Australia: Griffin Press. Taylor, Wilkinson, and Cheers, (2007). Working with Communities in Health and Human Services. OUP Australia & New Zealand: Oxford University Press. Vasiliki D. (2013). Introduction to Aboriginal Health and Health Care in Canada: Bridging Health and health Care in Canada: Bridging Health and Healing. New York: Springer. Walmsley, C. (2005). Protecting Aboriginal Children. Canada: UBC Press. Widdowson, F. and Howard, A. (2008). Disrobing the Aboriginal Industry: The Deception behind Indigenous Cultural Preservation. Canada: McGill-Queen’s University Press. Read More

2 Community Development Development of the community comes as result of prioritizing the community actions, strengthening the civil societies besides representing their standpoint in the environmental, economic, and social policy developments. Community development provides the platform of empowering particular communities. These communities might comprise of communities within a geographical setting and with common identity, interests who endeavours in organizing specific policy initiatives or themes (Douglas, 1999).

Community development also offers the prospects of networks and organisations for the people, and reinforcing their capability to be active citizens through their community groups (Vasiliki, 2013). Moreover, Community development also promotes the autonomous voice of both susceptible and the underprivileged by playing a critical role of strengthening active democratic life (ABCN, 2015). The institutions’ agencies’ and capacities’ such as the non-governmental, private, or public are mandated with the task of determining and shaping change in their communities’ trough the enhancement of dialogue with the citizens.

In reference to Silver, Jim, & Hay (2004) arguments, a collection of social doctrines and foundation values that manages equalities, social inclusion, and human rights as well as respecting the diversities of humanity is also achieved through community development initiatives. 3 What is Community Strength? The strength of communities in both the aboriginal and non-aboriginal is critical to their welfare since it determines their access to opportunities such as their wellbeing and safety, their health, and their daily life experiences (Taylor, Wilkinson and Cheers, 2007).

Vasiliki (2013) adjoins that collective communities still remains significant aspects for connections, relationships strength, resources and services access, care and identity irrespective of the changes in how and with whom is related to whom. Most of the Australian aborigines feel the people around them are trustworthy. They also have a positive feeling for their local facilities (Dickson-Gilmore and La Prairie, 2005). Communities are places where people converge to relax, connect shop, learn, and live.

They provides for a variety of prospects such as shaping their identity, build networks and friendships, and contribute and participate in numerous significant community activities (Widdowson and Howard, 2008). Some of the aboriginal and non-aboriginal community strength indicator attitudes comprise of (Taylor, Wilkinson and Cheers, 2007): These communities feel satisfied with the leisure facilities such as the animal parks and sports activities. They are contented with their surrounding environment in relation to safety, lack of pollution, open space and planning.

The people are contented with the community service and facility service provisions. They are satisfied with living in their local community dwellings. The people are friendly and always willing to help their neighbours. The communities also corporate in building their community wellbeing by participating in (Monchamp, 2014): Community events attendance and participation. Participates in community group activities such as church activities, sports and volunteering activities. They also involve themselves in school parental participation, and committees and board decision making.

The parents of both the Torres Strait islanders and the aboriginal families are well versed with what is required in raising their children so as to keep them safe and also teach them on how they can be active and productive towards the contribution to their families and communities wellbeing (Clyne, 199 Clyne, 1991). The reclaiming of the major cultural identities and engagement in various traditional cultural activities has helped lessen the aboriginal issues and also recover their just position in the Australian humanity (Armitage, 1995).

In this respect, the protection of children and families is enhanced by aborigine’s family cultures.

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