Evaluation of the NT MOS projects
Cultural competence
Up to Closing the Gap: Northern Territory
Many people interviewed, particularly those working in local organisations, stressed the importance of culturally safe practice in remote communities. Some spoke of the need for local cultural competence, and the general differences between Top End and Central Australia communities, and more specific regional and community differences.
Aboriginal communities are diverse and made up of different language groups, and different family and clan groups. Literature notes that there may be feuding between families or clans, or there may be protocols which mean members of one clan will not speak in front of another, or there may be a dominant family in the community. In order to effectively engage the whole community, the views of all groups need to be taken into account. This process is lengthy and time-consuming, but time and developing trust within the community is integral to whether a service is appropriately developed and used.11
There was also acknowledgment by a number of stakeholders, of stronger adherence to cultural practise, including Avoidance Lore, in remote communities than in urban communities, and that there can be different acceptance of practices in different communities, in different families and sometimes even at different times.
The evaluation found that with an outreach service, non-community people are delivering services, and therefore cultural awareness training needs to be specific to the region and community. With the number of kinship and language groups in the NT it is very difficult, and not appropriate, to develop a 'cultural template' which fits everyone.
Literature reviewed12 notes that services provided to Aboriginal children and families need to be culturally safe which essentially means they need to take into account and/or be respectful of the cultural practices of the particular Aboriginal community the services are for. Services should provide cultural awareness training for staff to educate them about the different cultural and linguistic groups within the service area and about culturally appropriate behaviour.
This also aligns with a recommendation of the "Growing them strong, together" Report13 that notes that further development of services should be based on an analysis of service models that may be relevant to the unique cultural, demographic and geographic realities of the NT.
It was noted during the evaluation that cultural competency is a two-way issue, also extending to the Aboriginal communities, and their engagement with non-Aboriginal services. This was considered especially relevant for some older community leaders in Central Australia where historically there has been less contact and engagement with non - Aboriginal services, than in the Top End.
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The Ampe Akelyernemane Meke Mekarle "Little Children are Sacred" Report14 also notes the need for cross-cultural awareness training as there is often not only a poor understanding of local Aboriginal culture by non-Indigenous workers, there can often be a poor understanding of what is socially acceptable in mainstream Australian culture by Aboriginal children and families (due to the influence of violent TV, movies, pornography, drugs and alcohol).
Stakeholders interviewed spoke of the risk to the integrity of Aboriginal workers in community, including MOS Plus ATROs and staff, should a service not be culturally safe. The literature, too, is very clear about the need for adequate training, support and supervision for support workers, especially for local Aboriginal workers who face additional pressures.15
A number of the Aboriginal Liaison Workers in community spoke of the tension experienced to 'do the right thing' by their family, their community and their service - that it was 'walking a fine line'. In providing a role in introducing other services, such as MOS Plus, in the community they can sacrifice credibility and be held responsible should the service approach upset the community or Elders. The Aboriginal Liaison Workers stressed that trust in a service or provider takes time to establish, and once lost takes time to re-establish.
Local organisations highlighted the need to link with the appropriate Aboriginal community or family liaison worker within each agency. The importance of liaising with the appropriate lead person such as the Manager or Principal of the agency or school was stressed as appropriate protocol, but that linking in with community and families occur collaboratively with the local Aboriginal community liaison worker who often has been in that role for many years, lived in community and was locally known and trusted.
A number of people interviewed spoke of the importance of appropriate community connections, and knowledge and understanding of the MOS Plus services. Some noted that once the knowledge and understanding is shared, it is no longer 'private business' and the community is more likely to take on a protective role toward children at risk in the community.
Literature identifies one of the main barriers for Aboriginal children and families in remote settings receiving appropriate support services is the lack of engagement - where the services are not utilised because they are not appropriate for the needs of that community or the community is uncomfortable with the provider. Services which fail to engage the community have low participation rates. Engaging the community effectively can ensure the Aboriginal community has ownership of the solutions to their problems.16
The concept of 'cultural brokers' is currently used in another service in Central Australian communities, to provide advice about what is happening in the community and what to be aware of, at the time of the service visit. Community leaders, Elders and Traditional Owners can advise the best way to approach the community, to establish integrity. One service provider spoke of this as having a relationship that is more valued than the service, and once established can allow a service such as MOS Plus to continue to develop and be accepted.
Referrals from other members of the community, or other trusted service providers are essential in building trust in the community. Coorey (2001) notes that any service provider (Aboriginal or non-Aboriginal) needs to be providing a quality service for Aboriginal women, otherwise they will not take their children there for counselling and support.17
Finding
Cultural competence and respectful engagement in remote communities was considered to be of equal or even greater importance than the provision of specialist counselling and support services. The potential to do harm in community if the service is not culturally safe, and to impact adversely on Aboriginal workers in community and in the MOS Plus service, was highlighted.Footnotes
11 Flaxman et al 2009; Santhanam, 2005; Purdie et al (eds) 2010 Appendix D: Literature Review
12 Appendix D Literature review
13 p 69 Recommendation Number 10 Growing them strong, together: Promoting the Safety and Wellbeing of the Northern Territory's Children. Summary Report of the Board of Inquiry into the Child Protection System in the Northern Territory 2010
14 Appendix D Literature review
15 Appendix D: Literature Review
16 Coorey, 2001; Stanley et al 2003; BIPACSA, 2007; Carson et al 2007 Appendix D Literature review
17 Appendix D: Literature Review