LF Project Annual Report FINAL-updated

Front and back cover images: Elders Margaret Culbong and Mort Hansen lead service
providers on the Reconciliation Walk held at Kent Street Weir, October 2012. Photos by
Anne Goodall.
LOOKING
FORWARD
PROJECT
Improving
the
mental
health
services
outcomes
for
Aboriginal
people
living
in
the
south‐east
metropolitan
area
of
Perth
Annual
Report
December
2012
In
collaboration
with
Ruah
Community
Services
24
Table
of
Contents
EXECUTIVE
SUMMARY
2
PROJECT
TEAM
3
COMMUNITY
FORUM
FINDINGS:
FIVE
THEMES
5
Recognising
and
embracing
a
Nyoongar
worldview
within
services
and
the
health
system
6
Cultural
Healing
6
Empowerment
7
Promoting
the
strengths
of
Nyoongar
people
and
culture
7
Recognising
Nyoongar
Law
and
Customs
8
PROJECT
METHODOLOGY:
PARTICIPATORY
ACTION
RESEARCH
8
COMMUNITY
STEERING
GROUP
FINDINGS:
NYOONGAR
SIX
SEASONS
10
DOING
THEIR
OWN
WORK:
ENGAGING
SERVICE
PROVIDERS
13
DISSEMINATING
THE
FINDINGS:
TELLING
OUR
STORY
14
PRESENTATIONS:
ALARA
CONFERENCE
AND
ABORIGINAL
RESEARCHERS
USING
PAR 15
MAKING
A
DIFFERENCE:
WORKING
TOGETHER
18
NEXT
STEPS:
EVALUATING
SERVICES
USING
THE
MINDITJ
KAART‐MOORDITJ
KAART
FRAMEWORK
20
A
FINAL
WORD
20
APPENDIX
1
–
PROJECT
TEAM
PROFILES
22
1
1
Executive
Summary
The
Looking
Forward
Project
aims
to
change
the
way
mental
health
services
are
delivered
to
Aboriginal
people
living
in
the
south‐east
Perth
metropolitan
region
(Armadale
to
Bentley).
Mental
health
is
a
highly
charged
and
emotive
issue
for
the
Nyoongar
community
living
in
this
region.
There
have
been
significant
challenges
for
the
project,
in
particular
the
size
and
scope
of
the
serious
and
complex
mental
health
issues
that
are
impacting
on
the
Nyoongar
community
involved
in
this
project.
Our
methodology
for
the
project
has
included
conducting
11
community
forums
from
March
to
December
2011,
and
a
further
10
community
meetings
with
a
smaller
cohort
of
Aboriginal
people
(i.e.
a
Community
Steering
Group)
living
in
the
region
from
January
to
August
2012.
Our
findings
from
the
community
forums
show
that
mental
health
services
need
to
be
delivered
in
a
way
that
demonstrates
a
comprehensive
understanding
and
respect
for
an
Aboriginal
(Nyoongar)
cultural
worldview.
A
key
finding
from
the
Community
Steering
Group
Process
was
the
development
of
the
Nyoongar
Minditj
Kaart‐
Moorditj
Kaart
Framework
for
systems
change.
A
key
aspect
of
the
Nyoongar
Minditj
Kaart‐Moorditj
Kaart
Framework
is
the
six
Nyoongar
seasons,
which
are
central
to
Nyoongar
people’s
ontological
understanding
of
their
cosmology.
In
late
October
and
early
November
2012
we
presented
our
findings
from
the
project,
thus
far,
at
two
community
feedback
meetings.
One
was
held
at
the
Langford
Aboriginal
Association
and
the
other
at
the
Champion
Centre.
Approximately
50
people
attended
the
meetings.
The
project
team
will
engage
in
an
evaluation
of
service
providers
in
2013
and
2014.
It
will
commence
in
April
2013
and
extend
for
a
period
of
approximately
12
months.
At
this
stage,
six
organisations
have
signed
an
agreement
to
participate
in
the
evaluation.
Again,
we
will
use
the
Nyoongar
Minditj
Kaart‐Moorditj
Kaart
Framework
as
the
foundation
for
the
Evaluation
Plan.
A
one‐day
workshop
with
Nyoongar
Elders,
community
members
and
mental
health
service
providers
was
held
in
late
November
in
preparation
for
the
evaluation
process.
The
workshop
was
the
beginning
of
the
process
of
working
together
to
find
ways
to
decolonise
the
organisational
spaces
that
historically
have
failed
Nyoongar
people.
We
used
the
Nyoongar
Minditj
Kaart‐Moorditj
Kaart
Framework
as
a
bridge,
to
allow
participants
to
design
the
key
principles
that
will
shape
an
evaluation
framework
to
measure
changes
in
service
delivery
with
selected
organisations
working
with
Nyoongar
people
across
south‐east
Perth
metropolitan
corridor.
2
2
Introduction
The
primary
aim
of
the
Looking
Forward
Project
is
to
change
the
way
mental
health
services
are
provided
to
Aboriginal
people
living
in
the
south‐east
Perth
metropolitan
region
(Armadale
to
Bentley).
Findings
from
the
community
consultations
revealed
that
mental
health
services
will
need
to
be
delivered
in
a
way
that
demonstrates
a
comprehensive
understanding
of
and
respect
for
an
Aboriginal
(Nyoongar)
cultural
worldview.
Mental
health
services
will
need
to
show
that
they
have
an
understanding
of
an
Aboriginal
(Nyoongar)
ontological
worldview
(Nyoongar
ways
of
knowing)
and
an
Aboriginal
(Nyoongar)
epistemological
worldview
(Nyoongar
ways
of
doing).
The
project
is
located
in
Nyoongar
country,
specifically
in
the
south‐
east
metropolitan
corridor
in
an
area
known
as
Wadjuk
boodja.
Wadjuk
boodja
extends
along
the
Swan
River,
south
to
Fremantle,
east
to
Armadale
and
north
to
Upper
Swan.
The
majority
of
Aboriginal
people
living
in
the
region
where
the
research
is
being
Wadjuk boodja
extends along
the Swan River,
south to
Fremantle, east
to Armadale
and north to
Upper Swan.
conducted
are
Nyoongar
people.
This
report
covers
the
period
from
January
2012
to
December
2012.
It
is
structured
around
seven
key
points.
The
first
provides
background
to
the
project
team.
The
second
will
provide
a
summary
of
the
main
findings
from
the
Community
Forums
held
in
2011.
Third,
provides
an
overview
of
the
project
methodology.
Fourth,
will
provide
a
discussion
of
the
main
findings
from
the
Community
Steering
Groups
held
in
2012.
The
fifth
point
discusses
the
process
of
working
with
change
undertaken
by
service
providers
who
agreed
to
engage
in
the
project.
Sixth,
will
provide
a
summary
of
our
dissemination
process
thus
far.
Seventh,
provides
an
overview
of
the
Nyoongar
Elders
and
Service
Providers
workshop
held
in
November
2012.
Eighth,
and
finally,
an
outline
of
what
is
planned
for
2013.
Project
Team
The
partnership
arrangement
between
the
Telethon
Institute
and
Ruah
Community
Services
(RCS)
has
strengthened
during
the
past
12
months.
The
project
team
has
also
expanded
in
this
time
and
now
includes
an
Educational
Designer,
a
Nyoongar
Cultural
Consultant
and
a
Nyoongar
Elder.
3
3
The
Project
Team1
consists
of:
• Michael
Wright
‐
Research
Manager
• Margaret
Culbong
‐
Nyoongar
Elder/Consultant
(see
figure
5,
page
16)
• Danny
Ford
‐
Nyoongar
Consultant
• Margaret
O’Connell
–
Educational
Design
Consultant
• Tanya
Jones
‐
Research
Assistant
• Maxine
Drake
‐
Project
Officer
• Reg
Henry
–
Project
Officer
• Sheryl
Carmody
‐
Ruah
Executive
Manager
• Anne
Goodall
‐
Consultant
Figure 1. Project team members, Danny, Tanya, Maxine, Margaret, Sheryl and Michael. Reg Henry
and Margaret Culbong absent (see Figure 5 page 16).
The
Project
Officer
(Maxine
Drake)
is
employed
by
Ruah
Community
Services
and
is
based
in
the
Ruah
Maddington
office,
whilst
the
Research
Manager
(Michael
Wright),
the
Research
Assistant
(Tanya
Jones)
and
the
Educational
Design
Consultant
(Margaret
O’Connell)
are
based
at
the
Telethon
Institute.
A
Consultant
(Anne
Goodall)
was
also
contracted
for
a
set
period
to
assist
the
data
collection
process
with
service
providers.
Danny
Ford
from
Kambarang
Services
and
Margaret
Culbong
have
both
been
engaged
as
key
Nyoongar
Cultural
Consultants
for
the
project.
Margaret
and
Danny
have
assisted
the
project
team
by
providing
cultural
advice,
and
in
the
areas
of
community
development
and
project
management.
Margaret
was
pivotal
in
arranging
and
coordinating
one
of
the
two
Nyoongar
community
feedback
meetings
on
the
findings
from
the
project.
Danny
1
Profiles
of
the
current
project
team
members
and
consultants
are
contained
in
Appendix
I.
4
4
has
provided
cultural
support
and
advice
and
co‐facilitated
the
community
forums
and
the
community
steering
group;
he
also
chairs
the
Elders
Community
Implementation
Committee,
which
was
convened
in
August
2012.
Community
forum
findings:
Five
themes
We
conducted
11
community
forums
during
2011
over
an
approximate
period
of
10
months.
Our
initial
plan
was
to
bring
the
community
and
the
mental
health
service
providers
together
in
early
2012
to
work
on
designing
an
evaluation
framework.
However,
during
the
community
forums
we
came
to
understand
that
the
local
Nyoongar
community
was
very
disillusioned
with
the
mental
health
system.
We
learned
that
the
community
was
experiencing
a
high
number
of
suicides,
and
that
they
were
frustrated
and
upset
at
the
apparent
disinterest
shown
by
mental
health
services
with
regard
to
assisting
the
community.
As
illustrated
in
the
quote
below,
it
was
indicated
by
forum
participants
that
the
Nyoongar
community
was
extremely
distressed
by
the
lack
of
response
and
support
from
the
mental
health
system
in
this
situation.
It
was
evident
the
community
was
definitely
not
ready
to
meet
with
local
mental
health
service
providers
at
that
time.
Might
have
a
good
mental
health
service
but
a
Nyoongar
boy
or
girl
who’s
about
to
commit
suicide
tonight,
they
don’t
know
where
to
go
for
support.
People
ring
up
all
the
time‐they
have
no‐where
to
go.
Guys
sitting
in
these
offices
are
supposed
to
be
out
talking
to
these
young
people
and
giving
them
flyers
and
promotions
but
that
‘s
not
happening.
Next
minute
someone
in
the
community’s
committed
suicide.
There’s
a
sense
of
hopelessness
and
they
can’t
talk
to
nobody.
People
in
mental
health
organisations
are
sitting
on
good
money
but
are
not
out
helping
the
communities.
The
data
we
gathered
from
the
forum
focus
groups
were
transcribed
and
cleaned.
We
undertook
a
rigorous
thematic
analysis
of
the
focus
group
discussions
and
uncovered
the
following
five
key
themes:
1. Recognising
a
Nyoongar
worldview
within
services
and
the
health
system,
2. Cultural
healing,
3. Empowerment,
4. Promoting
the
strengths
of
Nyoongar
people
and
culture,
and
5. Recognising
Nyoongar
Law
and
Customs.
5
5
Even
though
each
theme
is
unique
there
is,
not
surprisingly,
some
shared
commonality.
For
example,
whilst
participants
spoke
about
a
service
needing
to
recognise
and
understand
a
Nyoongar
worldview,
they
were
also
saying
that
they
wanted
a
safe
space
where
cultural
healing
can
occur
and
where
Nyoongar
people
feel
comfortable,
safe,
and
welcomed.
A
space
where,
as
Nyoongar
people,
they
feel
they
would
have
some
valued
input
and
control
in
the
process
of
their
interactions
with
service
providers.
They
particularly
expressed
that
they
wanted
interventions
to
be
done
with
them
rather
than
to
them.
Recognising
and
embracing
a
Nyoongar
worldview
within
services
and
the
health
system
Given
that
many
of
the
participants
who
attended
the
forums
were
Nyoongar,
they
expressed
a
need
for
mental
health
services
to
recognise
their
unique
Nyoongar
worldview.
They
had
serious
concerns
about
both
the
appropriateness
and
safety
of
the
mainstream
system
for
Nyoongar
people,
primarily
because
of
the
lack
of
understanding
and
inclusion
by
mainstream
service
providers
of
Nyoongar
knowledge,
beliefs
and
practices
as
being
important
to
the
healing
process.
For
example,
most
mental
health
services
do
not
have
a
spiritual
focus;
their
main
purpose
is
clinical,
as
one
of
the
participants
noted:
Because
to
go
to
mainstream,
it
is
predominantly
non‐Aboriginal
anyway,
and
you
can’t
relate
to
that
for
a
start,
being
Aboriginal.
It
is
as
simple
as
that.
You
cannot
relate
to
it
because
the
issues
you
have
mental
health
wise,
are
all
coming
to
you
differently
from
what
it
does
to
a
white
person.
It
comes
to
you
in
an
Aboriginal
way,
you
know,
and
‘cause
it’s
connected
spiritually
too
as
well,
as
an
Aboriginal
with
mental
health,
it’s
connected
spiritually.
And
that’s
what
needs
to
be
emphasized
a
lot
as
well,
is
the
spiritual
side
with
the
mental
health
side.
Cultural
Healing
Again,
from
the
Nyoongar
at
a
number
of
forums
we
heard
the
need
for
the
creation
of
a
safe
space
that
is
reflective
of
a
Nyoongar
worldview.
Importantly,
a
safe
space
must
be,
friendly,
trustworthy
and
non‐
judgmental,
and
as
a
healing
space
it
needs
to
embrace
and
reflect
Nyoongar
laws
and
customs.
Connection
to
land
and
“We are
dealing with
people that are
grass-roots …
family
is
also
integral
to
the
wellbeing
of
Nyoongar
people,
hence
a
healing
space
would
need
to
be
inclusive
of
family
members
6
6
and
located
in
natural
surroundings.
As
a
community
forum
participant
noted:
As
a
community
oriented
person
I
think
there
needs
to
be
an
emphasis,
I
suppose,
from
a
group
like
this,
to
put
forward
the
proposal
that
there
needs
to
be
a
culturally
appropriate
mental
health
centre.
Or
even
the
word
centre
–
I
mean
I
don’t
know,
a
safe
place
–
simplify
it,
rather
than
use
the
academic
words,
which
is
where
‘culturally’
fits
into
it
now.
It’s
so
academic
that
word.
We
are
dealing
with
people
that
are
grass‐roots
who
lack
a
lot
of
academic‐in
one
way,
form
or
another,
and
it
just
confuses
the
situation
for
them
when
we
use
words
like
that.
Empowerment
Forum
participants
said
they
wanted
to
have
greater
control
over
the
way
in
which
services
were
provided.
They
were
not
interested
in
paternalistic
approaches
to
service
provision;
rather,
they
wanted
service
providers
to
recognise
and
acknowledge
them
as
partners
in
their
health
care
plans.
Participants
also
indicated
that
Nyoongar
people
need
clear
“… walk
alongside you
[me] while
you’re [I] am
going through
this recovery
…
information
and
support
to
make
their
own
decisions
regarding
their
health
needs.
They
were
not
interested
in
paternalistic
approaches
to
service
provision;
they
wanted
service
providers
to
work
with
them,
and
not
for
them.
So
if
you
[I]
had
that
support,
had
someone
that
was
able
to
explain
things
and
walk
alongside
you
[me]
while
you’re
[I]
am
going
through
this
recovery
it
would
be
beneficial
for
you
[me]
and
your
[my]
family.
Promoting
the
strengths
of
Nyoongar
people
and
culture
Participants
also
emphasised
that
they
wanted
services
to
adopt
a
more
positive
strengths
based
approach
to
addressing
mental
health
issues.
Rather
than
continuing
to
pathologise
Nyoongar
people
by
focusing
on
perceived
deficits
and
disadvantage,
service
providers
need
to
recognise
and
draw
on
people’s
personal
and
cultural
strengths
throughout
the
healing
process
and
encourage
Nyoongar
families
to
build
on
their
existing
strengths.
I
feel
like
this,
regards
mental
health
for
Aboriginal
families,
I
think
they
need
supportive
organisations,
people
that
give
them
verbal
encouragement
for
when
they
are
trying
to
kind
of
like
look
after
their
families
or
look
after
their
health
which
I
think,
if
they
get
that
positive
feedback,
for
maybe
the
few
things
they
might
be
doing
to
help
themselves,
that
helps
to
make
them
a
little
bit
stronger.
7
7
Because
we
all
know
that
if
somebody
gives
you
something
positive
to
kind
of—or
commend
you
if
a
family
is
trying
to
do
what’s
right,
that
works
towards
making
you
strong
in
that
way.
Instead
of
negative
feedback,
at
times.
Recognising
Nyoongar
Law
and
Customs
Forum
participants
were
emphatic
that
Nyoongar
laws
and
customs
need
to
be
acknowledged
and
recognised
by
mainstream
service
providers.
In
their
view
both
the
recognition
and
acknowledgement
of
Nyoongar
law
and
customs
by
mental
health
services
is
essential
for
the
long‐term
mental
health
and
wellbeing
of
Nyoongar
people.
They
do
not
understand
because
they
do
not
recognise
Aboriginal
(Nyoongar)
culture
and
Aboriginal
(Nyoongar)
cultural
way
of
doing
things.
That’s
why
you
got
all
these
problems
that
still
exist,
because
they're
not
prepared
to
listen
to
an
Aboriginal
(Nyoongar)
person
on
how
to
go
about
doing
things.
We
now
know
that
past
practices
have
been
the
cause
of
much
pain
and
trauma
for
Indigenous
peoples,
and
these
past
traumas
have
been
described
as
a
‘soul
wound’2.
The
Looking
Forward
project
is
about
healing
the
‘soul
wound’
through
acknowledgement
and
recognition
of
Nyoongar
law
and
customs.
Professor
Chandler
also
referred
to
the
‘soul
wound’
earlier
this
year
at
an
event
at
the
Telethon
Institute
for
Child
Health
Research,
when
he
stated
that
‘Cultural
Wounds
require
Cultural
Healing’.
Our
project
is
a
pathway
to
cultural
healing
through
the
recognition
and
understanding
of
a
Nyoongar
worldview.
Project
methodology:
Participatory
action
research
We
have
employed
a
participatory
action
research
framework
for
the
project
and
within
the
participatory
action
research
structure
we
have
incorporated
an
Aboriginal
(Nyoongar)
worldview
and
knowledge
framework.
Our
approach
from
the
beginning
has
been
one
of
transparency
and
inclusiveness.
Ever
mindful
that
trust
and
relationships
are
essential
characteristics
for
this
type
of
research,
we
have
at
all
stages
consulted
with
and
informed
the
community
about
every
aspect
of
the
project.
There
have
been
significant
challenges
for
the
project,
in
particular
the
size
and
scope
of
the
serious
and
complex
mental
health
issues
that
are
impacting
on
the
Nyoongar
2
Duran
B
and
Walters
K,
2004.
‘HIV/AIDS
Prevention
in
"Indian
Country":
Current
Practice,
Indigenist
Etiology
Models,
and
Postcolonial
Approaches
to
Change,’
AIDS
Education
and
Prevention,
16
(3):
187‐201.
8
8
community
involved
in
this
project.
Mental
health
is
a
highly
charged
and
emotive
issue
for
the
Nyoongar
community
living
in
this
region.
Working
with
a
participatory
action
research
framework
has
provided
the
project
team
with
the
flexibility
needed
to
address
community
aspirations
as
they
evolve
over
the
course
of
the
project.
We
changed
the
direction
of
the
project
after
hearing
about
the
distress
the
Nyoongar
community
was
experiencing.
We
were
convinced
a
change
of
focus
was
required
due
to
the
community’s
reluctance
and
lack
of
motivation
to
engage
with
the
mental
health
system
at
that
time,
so
we
instead
convened
a
smaller
cohort
of
Nyoongar
people
who
were
living
in
the
area
to
work
with
us
for
a
further
six
months.
From
January
to
July
2012
we
conducted
a
further
10
community
meetings
with
this
smaller
cohort
of
Aboriginal
people
for
the
purpose
of
designing
a
culturally
secure
framework
of
mental
health
service
delivery.
The
group
worked
resolutely
on
the
development
of
the
framework,
and
as
most
of
the
group
members
had
attended
at
least
one
of
the
community
forums,
they
had
some
understanding
of
our
participatory
action
research
process,
resulting
in
a
very
productive
seven‐month
period.
Even
though
the
change
in
direction
was
not
part
of
the
original
plan,
the
opportunity
to
Working with a
participatory
action research
framework has
provided the
project team with
the flexibility
needed to address
community
aspirations as
they evolve over
the course of the
project.
work
with
the
community
for
an
additional
period
of
time
to
concentrate
our
efforts
on
collaboratively
designing
a
culturally
safe
mental
health
service
framework,
was
especially
advantageous.
Danny
Ford
(Nyoongar
Consultant)
and
Margaret
O’Connell
(Educational
Design
Consultant)
facilitated
the
Community
Steering
Group
process.
Margaret
established
an
online
interactive
webpage
so
that
group
members
could
view
and
comment
on
both
the
process
and
the
emerging
framework.
The
team
placed
a
huge
emphasis
on
ensuring
there
was
transparency
and
a
sense
of
co‐
operation
throughout
the
process.
Attendance
at
the
meetings
was
steady
with
a
core
group
of
six
to
eight
participants
participating
at
each
of
the
ten
sessions.
9
9
Figure 2. The Looking Forward Project participatory action research lifecycle.
Community
Steering
Group
findings:
Nyoongar
six
seasons
Our
journey
of
working
closely
with
the
Nyoongar
community
has
been
both
instructive
and
rewarding.
Needless
to
say
it
has
not
been
without
its
challenges,
as
working
with
Aboriginal
people
presents
challenges
to
think
and
act
in
different
ways.
Our
methodology
for
the
Community
Steering
Group
process
involved
‘letting
go’
of
preconceptions
and
assumptions
and
being
open
to
any
and
all
questions
and
themes
to
emerge
from
the
group
process.
It
required
that
we
be
sensitive
and
patient,
and
adopt
a
more
reflective
stance.
In
doing
so,
it
allowed
all
of
us,
Steering
Group
participants
and
project
team
members,
to
grow
in
confidence
over
time.
Importantly,
being
patient
and
fully
attentive
provided
the
space
for
us
to
recognise
the
central
themes
as
they
emerged
from
the
process.
A
key
outcome
from
the
Community
Steering
Group
process
was
the
development
of
a
Nyoongar
framework
for
systems
change.
“… one of the
Elders living in
the region, Mr
Mort Hansen,
providing a
Nyoongar name
for the
Framework,
Minditj KaartMoorditj Kaart.”
This
framework
is
based
on
the
six
Nyoongar
seasons,
which
are
10
10
central
to
Nyoongar
people’s
ontological
understanding
of
their
worldview.
The
stories
that
underpin
a
Nyoongar
worldview
include
the
changing
seasons
that
connect
place,
animals
and
people
within
its
stories.
Although
still
under
development,
the
Nyoongar
framework
has
been
endorsed
by
the
Nyoongar
Elders
in
the
region.
Our
project
is
being
held
within
Nyoongar
laws
and
customs,
with
one
of
the
Elders
living
in
the
region,
Mr
Mort
Hansen,
providing
a
Nyoongar
name
for
the
Framework,
Minditj
Kaart‐Moorditj
Kaart.
Figure 3. First Elders meeting to discuss the Minditj Kaart-Moorditj Kaart Framework.
The
Minditj
Kaart‐Moorditj
Kaart
Framework
includes
the
four
principles
derived
from
Chino
and
DeBryne3
in
their
model
for
working
with
First
Nation
peoples
in
New
Mexico.
These
principles
act
as
an
ethical
basis
for
engaging
in
change
by
respecting
and
celebrating
Nyoongar
ways
of
being,
knowing
and
doing.
The
Nyoongar
framework,
Minditj
Kaart‐Moorditj
Kaart,
is
a
systems
change
intervention
tool,
developed
with
Nyoongar
Elders,
with
the
intention
of
decolonising
mainstream
spaces,
so
that
they
become
more
inclusive
and
empowering
spaces
for
Nyoongar
people.
3
Chino
M
and
DeBruyn
L,
2006.
‘Building
True
Capacity:
Indigenous
Models
for
Indigenous
Communities,’
American
Journal
of
Public
Health,
96
(4):
596‐599.
11
11
The
four
foundational
principles
underpinning
the
process
for
change
are:
1. Creating
and
sustaining
relationships:
Building
and
sustaining
relationships
are
critical
for
developing
trust
in
the
change
process.
In
the
process
of
systems
change,
Nyoongar
people
must
be
acknowledged,
valued
and
respected
and
their
views
and
opinions
must
be
acted
upon.
2. Securing
trust:
Service
providers
must
recognise
that
they
have
failed
Nyoongar
people.
Therefore,
service
providers,
must
be
prepared
to
let
go
of
preconceived
assumptions,
and
show
mature
leadership
and
demonstrate
that
they
are
prepared
to
change.
They
must
be
prepared
to
work,
both
diligently
and
persistently
to
gain
the
trust
of
the
community.
3. Working
together:
Service
providers
must
work
with
humility
within
inequitable
power
relationships.
Within
this
environment
service
providers
must
be
honest
and
transparent
in
their
interactions
with
the
Nyoongar
community.
4. Sustaining
commitment:
Working
towards
systems
change
involves
sustained
commitment
and
courage.
Commitment
for
systems
change
will
require
a
high
level
of
maturity
to
sustain
the
pressure
for
change,
and
to
find
the
courage,
strength
and
tenacity
to
hold
the
vision
that
systems
change
is
achievable.
These
four
ethical
principles
are
critical
in
the
process
for
systems
change.
They
provide
a
framework
that
will
allow
Nyoongar
people
and
service
providers
to
constructively
work
together.
Both
the
ethical
principles
and
Minditj
Kaart‐Moorditj
Kaart
Framework
will
offer
a
lens
through
which
service
providers
can
begin
to
understand
a
Nyoongar
worldview.
A
significant
finding
from
our
project
has
been
for
us
to
rethink
the
term
‘cultural
appropriateness’.
Broadly
speaking,
the
term
has
been
both
misused
and
ill‐defined
in
identifying
and
locating
“safe”
ways
of
working
with
Aboriginal
people.
The
problem
is
its
application
and
meaning;
for
the
term
‘culturally
appropriate’
has
become
a
generic
term
that
groups
all
Aboriginal
Australians
the
same
regardless
of
their
unique
cultural
identity,
because
all
Aboriginal
groups
are
different.
Using
the
term
in
its
current
form,
we
believe,
reinforces
colonialist
practices
and
is
therefore
both
disrespectful
and
disempowering.
Like
others,
we
agree
with
the
common
view
that
efforts
must
be
continued
to
create
culturally
safe
spaces
for
Indigenous
people.
We
differ,
however,
in
12
12
that
we
believe
the
term
‘cultural
appropriateness’,
particularly
for
Nyoongar
people,
is
irrelevant
both
in
its
interpretation
and
application,
due
to
its
generic
nature,
and
thus,
mainstream
groups
have
misused
and
undervalued
it.
In
the
Perth
region,
culturally
appropriate
training
in
its
present
form
does
not
adequately
acknowledge
Nyoongar
law
and
culture.
For
real
change
to
occur
mental
health
services
will
need
to
be
delivered
in
a
way
that
shows
an
understanding
and
respect
for
a
Nyoongar
worldview
“in
country”.
Hence,
our
development
of
a
Nyoongar
framework
for
service
provision
is
based
on
a
Nyoongar
worldview,
on
which
cultural
appropriateness
is
thus
founded.
Through
the
Minditj
Kaart‐Moorditj
Kaart
Framework,
we
believe
we
have
identified
what
constitutes
an
appropriate
cultural
training
format
for
understanding
and
working
with
Nyoongar
people.
Doing
their
own
work:
Engaging
service
providers
From
January
to
June
2012
there
was
a
concerted
effort
to
engage
with
service
providers
in
the
region.
Meetings
were
conducted
with
interested
service
providers
who
were
interested
in
being
involved
in
the
project
team’s
pursuits
to
initiate
service
reform.
An
invitation
was
extended
to
them
to
be
involved
in
a
series
of
intensive
preparation
sessions
over
a
five‐month
period
from
June
to
October
2012,
culminating
in
a
joint
workshop
with
Nyoongar
Elders
in
late
November
2012.
There
was
both
keen
interest
and
satisfactory
representation
during
this
time,
with
representatives
from
nine
service
provider
organisations
choosing
to
participate.
Between
June
and
October
seven
sessions
were
held
with
the
service
providers
to
engage
them
in:
1. personal
reflections
on
their
understanding
of
a
Nyoongar
worldview,
their
own
positions
of
privilege
in
Australian
society,
and
the
overall
directions
and
goals
of
the
Looking
Forward
Project.
2. a
more
intensive
process
of
working
at
deepening
their
understanding
of
their
positions
of
privilege
they
hold
as
service
providers
in
their
relationships
with
Nyoongar
people.
One
component
of
the
preparation
process
was
a
workshop
titled,
Working
in
the
Aftermath:
Reflections
on
Wadjella
Ways,
which
was
conducted
by
Tim
Muirhead.
In
this
workshop
participants
explored
both
the
characteristics
and
the
endemic
nature
of
the
13
13
dominant
culture
and
how
this
impacts
upon
their
relationships
with
the
Nyoongar
community,
both
as
citizens
and
as
service
providers.
Other
meetings
provided
space
for
ongoing
conversation
around
these
topics,
as
well
as
other
concerns
and
issues
related
to
service
reform.
In
October
2012,
the
project
hosted
a
Reconciliation
Walk
for
service
providers
and
Nyoongar
community
members.
Two
local
Nyoongar
Elders
living
in
the
south‐east
metropolitan
corridor,
Mr
Mort
Hansen
and
Ms
Margaret
Culbong,
led
the
event.
The
event
was
held
in
the
south‐east
metropolitan
corridor
at
the
Canning
River
Regional
Park,
and
both
Elders
shared
their
knowledge
of
Nyoongar
culture,
Nyoongar
words
and
sign
language,
and
personal
stories
with
participants.
The
event
provided
an
opportunity
for
service
providers
and
members
from
the
Nyoongar
community
to
be
introduced
and
connect
in
an
informal
setting,
and
to
begin
the
process
for
strengthening
working
relationships.
Figure 4. Elder Mort Hansen guides participants on the Reconciliation Walk at Kent Street Weir.
Photo by Anne Goodall.
Disseminating
the
findings:
Telling
our
story
In
late
October
and
early
November
2012
we
presented
our
current
project
findings
at
two
community
feedback
meetings.
One
meeting
was
held
at
the
Langford
Aboriginal
14
14
Association
and
the
other
at
the
Champion
Centre
in
Armadale.
Approximately
50
people
attended
both
meetings
in
total.
The
findings
both
acknowledge
and
celebrate
Nyoongar
culture.
Indeed,
as
one
of
the
participants
told
us,
‘our
research
methodology
based
on
Nyoongar
knowledge
and
cultural
beliefs
is
about
decolonising
the
research
space’.
Our
research
methodology
is
about
finding
ways
that
empower
Nyoongar
people.
Presentations:
ALARA
Conference
and
Aboriginal
Researchers
using
PAR
We
have
presented
the
framework
on
a
number
of
occasions,
both
formally
and
informally,
and
it
has
consistently
been
well
received.
In
September
2012,
we
delivered
the
framework
twice,
once
at
the
Action
Learning
Action
Research
Association
(ALARA)
Inc
Australasian
conference
in
Sydney,
and
a
week
later
to
a
group
of
Aboriginal
participants
working
on
community
projects
around
Australia
and
who
are
engaged
in
participatory
action
research
as
part
of
the
National
Empowerment
Project.
At
the
ALARA
conference
workshop
we
used
the
Nyoongar
Framework
to
explore
ways
to
better
respond
to
the
service
needs
of
Aboriginal
clients
with
workshop
participants.
We
applied
the
key
aspects
of
the
four
foundational
principles
and
the
six
Nyoongar
seasons
from
the
framework
as
learning
tools
for
the
‘our research
methodology
based on
Nyoongar
knowledge and
cultural beliefs
is about
decolonising
the research
space.’
workshop
participants.
15
15
Figure 5. Project team members Michael, Tanya, Elder Margaret Culbong, Margaret and Danny in
Sydney at the ALARA Australasian conference, September 2012.
For
the
workshop
with
Aboriginal
participants,
the
Nyoongar
Framework
was
adapted
to
explore
research
practices.
In
this
instance,
the
six
Nyoongar
seasons
was
used
as
a
metaphor
for
exploring
their
individual
research
journey
by
encouraging
self‐reflection
that
responds
to
the
rhythms
of
their
specific
community.
The
Framework’s
adaptability
and
versatility
is
very
much
its
strength.
Feedback
from
the
ALARA
conference
workshop,
was
very
positive:
‘I
liked
[the]
metaphoric
language.
Cultural
worldview
was
amazing
[and
I]
enjoyed
the
thinking
in
this
space.’
16
16
Figure 6. ALARA conference participants working in smalls groups using the Nyoongar six seasons.
Aboriginal
participants
were
also
very
pleased
with
our
Framework.
Positive
feedback
in
response
to
our
question,
‘Things
I
[they]
really
liked
during
the
presentation/workshop,’
included:
‘The
discussion
around
the
6
[Nyoongar]
seasons
and
how
they
relate
to
the
question
of
how
we
will
engage
with
our
communities.’
Figure 7. Participants from the National Empowerment Project discuss the Nyoongar six seasons with
Michael at Marr Mooditj.
17
17
Using
the
Nyoongar
Framework
provided
participants
the
opportunity
to
explore
their
work
practices
by
looking
through
the
Nyoongar
cultural
‘lens’
of
the
framework
with
its
seasonal
and
cyclical
characteristics.
Our
research
process
is
being
held
by
Nyoongar
leadership,
through
the
presence
of
the
Nyoongar
lead
researcher,
Nyoongar
Elder
and
Nyoongar
consultant
(that
is
Michael
Wright,
Ms
Margaret
The
Framework’s
adaptability
and versatility
is very much its
strength.
Culbong
and
Danny
Ford,
respectively).
Making
a
difference:
Working
together
A
one‐day
workshop
with
Nyoongar
Elders,
community
members
and
mental
health
service
providers
was
held
in
late
November
2012
in
preparation
for
the
evaluation
process.
The
workshop
was
the
beginning
of
the
process
of
working
together
to
find
ways
to
decolonise
the
organisational
spaces
that
historically
have
failed
Nyoongar
people.
We
used
the
Nyoongar
Minditj
Kaart‐Moorditj
Kaart
Framework
as
a
tool,
to
assist
participants
to
determine
the
key
principles
of
an
evaluation
framework
for
measuring
changes
in
service
delivery
within
selected
organisations
working
with
Nyoongar
people
across
the
south‐east
Perth
metropolitan
corridor.
Figure 8. Elders Margaret Culbong and Irene McNamara mentored service providers at the Open
Hearts, Open Hands Workshop, November 2012.
18
18
The
workshop
created
the
opportunity
for
Nyoongar
Elders
and
service
providers
to
engage
in
a
process
of
adaptation
and
cultural
exchange
to
identify
the
changes
needed
to
improve
both
the
accessibility
and
responsiveness
of
these
services.
All
of
the
participants
recognised
the
importance
of
decolonising
spaces.
A
new
paradigm
is
required
if
we
are
to
effect
real
change
for
Nyoongar
people
and
it
will
only
occur
if
we
can
effectively
decolonise
the
structures
and
systems
that
exclude
and
disenfranchise
Nyoongar
people.
Importantly,
service
providers
have
realised
that
whilst
they
are
part
of
the
problem,
they
also
understand
they
have
a
major
role
in
finding
and
implementing
solutions.
We
believe
that
the
Minditj
Kaart‐Moorditj
Kaart
Framework
achieves
this
end.
Figure 9. Small groups in action (with Elder Albert McNamara, centre) at the Open Hearts, Open
Hands Workshop held at Kent Street Weir, November 2012.
The
workshop
was
both
a
unique
and
positive
experience
for
participants
as
indicated
from
the
positive
feedback
about
the
workshop:
‘I
have
learned
more
today
about
working
with
Nyoongar
people
than
I
have
from
2
&
3
day
workshops
about
working
with
Aboriginal
people.’
‘Access
to
Elders
and
well
informed
presentation.
It
was
great
to
be
a
part
of
this
fantastic
group
of
people.’
19
19
We
were
particularly
encouraged
by
the
enthusiasm
of
the
workshop
participants,
and
we
are
very
confident
of
our
continuing
work
with
both
the
Nyoongar
community
and
service
providers
for
the
next
stage
of
the
project.
Next
steps:
Evaluating
services
using
the
Minditj
Kaart‐Moorditj
Kaart
Framework
The
project
team
will
engage
in
an
evaluation
of
service
providers
in
2013
and
2014.
It
will
commence
in
April
2013
and
extend
for
a
period
of
approximately
12
months.
At
this
stage
six
organisations
have
signed
an
agreement
to
participate
in
the
evaluation.
Again
we
will
use
the
Nyoongar
Minditj
Kaart‐
Moorditj
Kaart
Framework
as
the
foundation
for
the
Evaluation
Plan.
In
April
2013
we
will
meet,
both
individually
and
as
a
project
group,
with
service
providers
and
the
Nyoongar
Elders
to
discuss
the
final
draft
of
the
Nyoongar
Evaluation
Minditj
Kaart‐Moorditj
Kaart
Framework,
derived
from
outcomes
of
the
November
2012
‘Open
Hearts,
Open
Hands’
workshop.
We
will
… we will use
the Nyoongar
Minditj KaartMoorditj Kaart
Framework as
the foundation
for the
Evaluation
Plan.
bring
together
the
Minditj
Kaart‐Moorditj
Kaart
Framework
with
each
of
the
service’s
work
and
organisational
structures
to
form
the
basis
of
the
evaluation
of
each
service.
Over
the
expected
12‐month
period
of
the
evaluation
we
will
arrange
for
three
half‐day
workshops
with
both
Nyoongar
Elders
and
key
service
providers
to
discuss
the
process
of
the
evaluation.
A
final
word
We,
the
project
team,
with
the
support
of
the
local
Nyoongar
community
are
committed
to
changing
systems
that
oppress,
marginalise
and
disenfranchise
Nyoongar
people.
We
have
been
particularly
encouraged
by
the
willingness
and
openness
of
service
providers
to
commit
to
our
vision
for
ongoing
and
sustainable
change.
We
have
learned
that
service
providers
involved
in
the
project
are
keen
for
change
to
occur;
they
just
do
not
know
how
to
do
it.
We
believe
the
Nyoongar
Minditj
Kaart‐Moorditj
Kaart Framework
provides
a
pathway
to
guide
and
support
this
change
process.
Without
the
support
and
encouragement
of
the
Nyoongar
community
there
would
be
no
project.
Therefore,
we
feel
deeply
honoured
for
the
ongoing
openness
and
willingness
of
20
20
the
Nyoongar
Elders
and
community
members
in
the
region
have
shown
us
and
are
grateful
for
their
ongoing
support
of
this
project.
21
21
APPENDIX
1
–
Project
team
profiles
Michael
Wright
–
Research
Manager
(TICHR)
Michael
is
a
Yuat
Nyoongar
man.
His
family
is
from
the
Moora
and
New
Norcia
area.
He
has
worked
as
a
hospital
social
worker
and
mental
health
manager.
In
2010,
Michael
graduated
with
a
PhD
that
investigated
issues
of
access
to
services
for
Aboriginal
families
whose
lives
are
affected
by
mental
illness.
The
“Looking
Forward”
project
expands
on
the
work
completed
for
his
PhD.
Margaret
Culbong
–
Nyoongar
Elder/Project
Consultant
Margaret
is
a
Nyoongar
Elder
from
the
Wadjuk
clan.
She
began
her
career
as
an
enrolled
nurse,
working
with
Aboriginal
communities
in
both
the
Kimberley
and
the
Murchison
Gascoyne
regions.
Over
the
past
40
years
she
has
worked
both
within
government
agencies
and
Aboriginal
organisations
to
develop
health
services
that
are
relevant
to
the
needs
of
Aboriginal
families.
She
was
responsible
for
establishing
a
number
of
Aboriginal‐controlled
health
services
and
raising
the
profile
of
Aboriginal
health
issues
through
Western
Australia.
Margaret
continues
to
be
an
agent
of
change
for
her
community
across
issues
including
housing,
welfare,
legal
assistance
and
family
support.
Danny
Ford
–
Project
Consultant
Danny
is
a
Nyoongar
man
with
connections
to
Wadjuk,
Ballardong
and
Yuat
clans.
He
has
tertiary
qualifications
in
teaching
and
social
work.
Danny
has
worked
in
government
for
29
years
in
the
child
protection
and
family
support
area
as
well
as
housing
and
training.
The
past
few
years
has
seen
Danny
develop
a
consultancy
business
and
has
recently
returned
to
government
at
the
Department
for
Indigenous
Affairs
for
a
short
time.
Most
of
Danny's
working
life
has
focused
on
addressing
disadvantage
for
Aboriginal
people
and
the
provision
of
appropriate
services.
Margaret
O’Connell
–
Educational
Design
Consultant
Margaret
is
of
Anglo‐Australian
descent
and
was
born
in
Perth
and
raised
in
the
south
west.
She
is
an
educational
designer
and
action
researcher
who
has
worked
in
the
tertiary
and
further
education
sectors
for
over
a
decade
and
spent
much
of
that
time
in
the
eastern
states,
recently
returning
to
WA.
She
has
a
Master
of
Education
and
has
experience
in
project
management,
strategic
development,
and
training
and
professional
development,
particularly
in
online
teaching
and
learning.
Tanya
Jones
–
Research
Assistant
(TICHR)
Tanya
is
of
Anglo‐Australian
descent
and
was
born
and
raised
in
Perth.
She
has
previously
worked
as
a
research
assistant
in
the
areas
of
child
and
adolescent
health
promotion
and
chronic
disease
self‐management.
Her
educational
background
is
in
psychology.
Maxine
Drake
–
Project
Officer
(Ruah)
Maxine
is
of
Anglo‐Australian
descent,
born
in
Sydney,
but
living
in
Perth
all
her
adult
life.
She
has
been
a
strong
consumer
advocate,
with
particular
focus
on
health,
including
mental
health,
general
practice
and
prison
health
services.
Sheryl
Carmody
–
Executive
Manager
(Ruah)
Sheryl
is
of
Anglo‐Australian
descent
and
holds
an
Executive
Manager
role
with
Ruah
Community
Services.
She
has
worked
for
Ruah
since
January
1986
and
been
a
major
contributor
to
the
development
of
the
organisation’s
culture,
in
particular
its
value
base,
inclusive
spirituality
approach,
its
concern
for
healing
of
relationship
to
the
land
and
natural
world
and
the
organisation’s
reconciliation
journey
and
the
implementation
of
the
organisation
Aboriginal
framework
and
practice
standards.
Reg
Henry
–
Project
Officer
(Ruah)
Reg
is
a
Nyoongar
man
from
the
south
west
and
has
worked
most
of
his
career
in
the
Social
Justice
and
Community
Sectors
in
a
variety
of
positions
from
one
on
one
work
with
people
through
to
training
and
community
development.
Reg
has
been
active
in
his
community,
22
22
spending
six
years
as
Chairperson
of
the
Medina
Aboriginal
Cultural
Community
and
several
years
on
the
Kwinana
Theatre
Workshop
committee.
In
2010,
his
local
community
acknowledged
him
for
his
contributions
as
a
local
leader
in
the
local
NAIDOC
awards.
Reg
is
Ruah's
Culture
and
Workforce
Development
Senior
Officer
and
has
assisted
Project
Officer
Maxine
Drake
in
building
relationships
with
and
engaging
local
service
providers
for
the
project.
Anne
Goodall
–
Project
Consultant
Anne
is
an
Anglo‐Australian
with
connections
to
Bunbury,
Kalgoorlie,
Perth
and
Victoria.
She
is
passionate
about
developing
lively
and
resilient
communities
and
places.
Since
2005,
Anne
has
been
working
as
a
consultant
in
the
areas
of
community
development,
stakeholder
engagement
and
planning,
and
place
making.
She
has
tertiary
qualifications
in
Australian
history
and
community
development
and
has
previously
worked
in
the
government,
university,
and
community
sectors.
Anne
has
over
15
years
of
social
research
and
program
evaluation
experience.
23
23
Front and back cover images: Elders Margaret Culbong and Mort Hansen lead service
providers on the Reconciliation Walk held at Kent Street Weir, October 2012. Photos by
Anne Goodall.
LOOKING
FORWARD
PROJECT
Improving
the
mental
health
services
outcomes
for
Aboriginal
people
living
in
the
south‐east
metropolitan
area
of
Perth
Annual
Report
December
2012
In
collaboration
with
Ruah
Community
Services
24