Are+We+Just+Rubbish...

Are We Just Rubbish...

//Unit Coordinator: Dr Julie-Anne Carroll// //Tutor: Dr Mangalam Sankupelly// //Word Count: 2,166// //Student Name: Bridget Laura Dillon// //Student Number: N8877980//

(Georgatos, 2013)

=Are We Just Rubbish...=

An image of two older Indigenous men, without clothes sitting on the ground in front of a modern building with impressive white columns and ornate doors. On the ground where they are sitting there is sand and the dust from this, is rising around the men’s folded legs. In the foreground there seems to be a shadow of a person who has stopped to observe. One of the men is holding a simple grey shopping bag, behind him appears to be a rolled blanket. The second man is holding a neatly written sign in clear bold writing “Are we just rubbish…”.

Poverty is the public health issue that demands our attention; it underpins the vast gap in the health of our Aboriginal and Torres Strait Islander (ATSI) and non-indigenous Australians. The considerable inequality in health status suffered by the ATSI people is intrinsically linked to systemic discrimination. Although non-indigenous Australians have limited access to the real feelings of the ATSI people, the artefact, a small and modest protest, captures the feeling of ‘otherness’. The lack of clothes, cultural for the ATSI people is aligned with hardship in the European culture. The word rubbish on the sign can be associated with the poverty and ‘otherness’ defined as the state of being other or different (Merriam-Webster, 2013 para. 1).

This literature review will examine what poverty is, how it connects to feelings of otherness, the impact of history and policy and in what way these elements underline the deplorable levels of disadvantage across living standards, education, health and employment (An Australian Government Initiative, 2009, p. 4). The arrival of Europeans resulted in a dramatic indigenous population decline, forcible removal of indigenous children, wage discrimination and forced labour (Biddle & Wilson, 2013, p. 102). “The historical treatment of Indigenous Australians is arguably one of the major factors in the currently high level of socio-economic disadvantage” (Biddle & Wilson, 2013, p. 102).Conversely other literature sources cast doubt on this dark history. Adrian Wone (2012) reports that rather than Australia being robbed from indigenous people, European settlement has offered great opportunity and success on the world stage. Wone states Indigenous Australians would be far worse off if someone other than the English had settled Australia. However data shows the life expectancy of indigenous Australians is 17 years less on average and have much higher mortality rates than non-indigenous Australians (Andreasyan & Hoy, 2010, p. 483). A World Vision paper (2013) reported that ATSI people make up only 2.4% of Australia’s population, yet experience much higher levels of poverty than non-indigenous Australians (World Vision Australia, 2013, para. 1). Briggs, Davis, Mackean, Priest and Waters (2012) recognised a “substantial negative impact of poverty on the ability of many Aboriginal parents to provide for their children's material needs”.

Traditionally, poverty is measured by an individual’s and household’s financial status, reliance on financial status however is a poor marker of poverty. Hunter and Daly (2010, para. 7) demonstrates, “Individuals, families and groups can be said to be in poverty when... their resources are so seriously below those commanded by the average individual or family that they are, in effect, excluded from ordinary living patterns, customs and activities”. Baum (2013, para. 1) supports this move away from financial status as a measure of poverty in his explanation that poverty should be measured by social exclusion. Research states health as 'not just the physical wellbeing of an individual but…the social, emotional and cultural wellbeing of the whole community' (Briggs, Davis, Mackean, Priest & Waters, 2012, para. 2).

Research reveals indigenous social exclusion is exacerbated by the limited and insufficient appointment of Indigenous people in employment. “Many Indigenous leaders contend that limited and unsuccessful participation in the labour market is intrinsic to the perpetuation of poor socio-economic outcomes endured by many Indigenous Australians” (Stephens, 2002, para. 3). Identifying as an indigenous Australian on a job application can impact securing an interview or a position (Creativespirits, 2013, para. 1). Paradies and Cunningham (2009, para. 1) states that “interpersonal racism was reported by 70 per cent of participants most commonly from service providers and in employment and public settings”. As a result many indigenous Australians are left without a job, leading to a poverty stricken future, reinforcing the sense of ‘otherness’. Paradies and Cunningham (2009, para. 1) report that indigenous people who most strongly identify with their culture are at the greatest risk of experiencing racism. 87% of Australians agree there is a sense of racial prejudice in Australia, and 86% of Australians support that something must be done to fight this racism (Creativespirits, 2013, para. 1). As a result, ATSI individuals feel stress, lack of control, negative social connections and feeling ashamed, amused or powerless (Paradies & Cunningham, 2012, para. 3).

Underpinning the difficulty in securing employment is the unacceptable poor level of education that the majority of indigenous Australians reach. ATSI individuals with a higher education level are more likely to secure employment (Paradies & Cunningham, 2009, para. 1). However, only 45% of Indigenous students complete years 7 to 12 compared to 77% of non-indigenous students (Australian Government of Health and Welfare, 2010, page 1). Australian Government (2012) reported that in 2008 10% of ATSI students gained a university entrance score compared to 46% of non-Indigenous students. Although Creative Spirits (2013, para. 1) report some growth of Indigenous Australian students in higher education, levels remain low, without education securing employment is extremely difficult, being income deprived leads to social exclusion and dependence on welfare. This feeling is captured and highlighted in the artefact depicting the words “Are we just rubbish…” the relationship between an individual and society underpins the roots of disadvantage.

The appalling health standards of the ATSI people are inherently linked to poverty and the underlying social exclusion. Rheumatic heart disease (RHD) is triggered by acute rheumatic fever (ARF) which is associated with poor hygiene and living environment. Advanced living standards and improved health care have dramatically reduced ARF globally. Despite this RHD remains a leading cause of cardiac disease for indigenous children and adults, with RHD and ARF rates in Australia among the highest in the world (Parnaby & Carapetis, 2010, p. 527). Indigenous Australians have much higher incidence of end-stage kidney disease (ESKD), but lower transplantation rates than non-indigenous Australians. In 2005 data revealed 45.4% of non-Indigenous patients were treated for ESKD and had an effective transplant, compared with only 12.7% of Indigenous patients; corresponding figures for 2009 were 45.9% and 12.0% (Anderson, Cunningham, Devitt, Preece, &Cass, 2012, p. 1). 149 indigenous and 95 non-indigenous Australians were surveyed in this report, this may create a view of bias however the body of evidence clearly demonstrates the impact of poverty on health outcomes.

Australian Indigenous policy recognises the need to address the persistent and deplorable levels of poverty. Solutions range from authoritarian assimilation policies to recognition of the importance of Indigenous self-determination. Atkinson (2010, para. 1) discusses the relative segregation of Indigenous Australians, outlining that the ATSI people linger out of view making it simple for them to be forgotten when it comes to policy making. Billings (2009, p. 2)found this further alienates the ATSI people reinforcing the feeling of ‘otherness’ anddestroying Indigenous self-determination.Government policy response to closing the gap on poverty has relied predominantly on dominance of the indigenous people, welfare payments, public housing and bans on alcohol with police and army utilised to enforce intervention (The Sydney Morning Herald, 2009, para. 14). Dieter Moeckel (2012) reports non-indigenous Australians should not feel guilt over the historical treatment of Aboriginal people, stating the government has apologized and continues to provide opportunities for indigenous Australians, which on occasions have been taken advantage and abused. Moeckel (2012) states Indigenous Australians have continued to receive financial assistance, at much higher levels than their non-indigenous counterparts. Baum (2013, para. 1) has reported that both major parties have championed tightening the support for those less fortunate. Maddison (2012, para. 1) detailed the Howard Government intervention policy showed a severe lack of consultation. Anderson (2012, para. 2) suggests utilisation of ‘evidence-based policy’ has been poor. Anderson (2012, para. 2) describes the intervention a solid example where ‘evidence and research’ was not respected (Maddison, 2012, para 2). The principal recommendation of the ‘Little Children are Sacred report’ highlighted that it was essential to consult with Indigenous people when developing any policy on the report's findings (Maddison, 2012, para 2). Failing to seek advice from the indigenous community creates an added sense of ‘otherness’, materializing a sentiment of not belonging, a demonstrated factor of poverty. Social exclusion is resulting in a failure to provide adequate education, employment and health care perpetuating indigenous Australians into the public health crisis of intergenerational poverty.

Contrary to resolving the crisis the key measures taken to address the cultural and social issues have exacerbated the situation. “Since the intervention… more than twice the number of children are being removed, a rise in the unemployment rate, third world health conditions remain” (Gibson, 2013, p. 17). Although the perception is Aboriginals largely populate remote areas the data reveals over 70% of all ATSIs live in urban cities or regional urban areas (Australian Institute of Aboriginal and Torres Strait Islander Studies, 2013, para. 1). Cultural traditions and identity are often lost in urban settings making connecting with the community difficult (Atkinson, Taylor & Walter, 2010, para. 1). The Media portray ATSI people as highly alcohol dependant and imply this is the reason for their abject poverty, “Indigenous alcohol abuse hits 'crisis point'” (Kissel, 2012). Despite this the Australian Bureau of Statistics (ABS) shows after adjusting for age differences between the rates of chronic high risk drinking were similar for both non-Indigenous and ATSI Australians aged over 18 years (Australian Bureau of Statistics, 2011).

Considerable inequality in health status is intrinsically linked to systemic discrimination and poverty. It must be accepted and recognised as important, we can no longer refuse to acknowledge the ATSI people’s culture and allow it to be replaced by abject racism based on the media’s portrayal of the indigenous people. When ATSI people require medical attention they face a system where Indigenous knowledge, beliefs and values are vanquished by a dominant western biomedical model in policy and practice. “Racism towards Indigenous patients in health services was institutional and interpersonal…lowering expectations and their sense of self-worth” (Durey & Thompson, 2012, para. 3). Indigenous Australian patients are more likely to experience “impacts of late diagnosis; family separations associated with relocating for treatment; the physical and psychosocial demands of hemodialysis; and ineffective communication between health care providers and patients” (Anderson, Cunningham, Devitt, Preece, & Cass, 2012, p. 1). Although not the traditional model of poverty this fits with Hunter’s (2010) explanation of poverty being excluded from ordinary living patterns, customs and activities.

Driving change requires action; government support is needed for public health to influence attitudes. ATSI people must be allowed to identify with their own culture and be openly accepted and welcomed. Incorporating the study of Indigenous culture into our schools and moving towards positive, rather than negative stories of the ATSI people throughout the media. Infiltrating social media with encouraging messages and links to valuable sites such as ‘Racism-It stops with me’ (2013). Championing successful Indigenous Australians will boost the number of role models including academic leaders, authors, actor’s and politicians. Critical to ending the Poverty Trap is recognising the feeling of ‘otherness’ and the barriers that exclude indigenous people from the community. ATSI people must take the central role in finding solutions to remedy the poverty, this is critical when much of the poverty is driven by exclusion. It is important that those experiencing poverty do not feel they are being controlled and marginalised by the government and non-indigenous community, only through consultation will we achieve results.

Other nations judge Australia by the treatment of our indigenous people, our record is appalling, if we want to stand tall and be proud we must no longer treat indigenous people as second class citizens. It therefore does not simply impact our Indigenous people it affects us all, the community that is our Nation. With 2.5% of our citizens experiencing the health catastrophe of poverty driven by social exclusion we can no longer blame the symptom but must address the cause. The artefact highlighted to me the realisation of just how segregated our Indigenous Australians truly are. Despite 70% of ATSI people living in urban areas in our community there is little recognition or tribute to the original inhabitants. While the culture and history are hidden from view we allow the media to portray the ATSI people as rubbish. We must acknowledge the history that has brought us to the situation we find ourselves in. Only when we rise above our prejudice and accept the Indigenous culture and people we will be able to tackle the deplorable hardship they experience in living standards, education, health and employment. In doing this we will be able to heal the social, emotional and cultural wellbeing of the whole community.

// __Reference List__ //

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<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Georgatos, G. (2013). From Secret Country to Forgotten Peoples. Retrieved October 10, 2013, from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[|http://thestringer.com.au/from-secret-country-to-forgotten-peoples/#.UnZ0MhCwM30]

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<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Kissel, A. (2012). Indigenous alcohol abuse hits ‘crisis point’. Retrieved October 19, 2013, from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[]

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Maddison, S. (2012). Evidence and Contestation in the Indigenous Policy Domain: Voice, Ideology and Institutional Inequality. Australia Journal of Public Administration, 3(71), 269-277. doi: 10.1111/j.1467-8500.2012.00775.x <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Merriam-Webster. (2013). Otherness. Retrieved October 20, 2013, from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[]

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<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Paradies, Y, C., Cunningham, J. (2012). The DRUID study: exploring mediating pathways between racism and depressive symptoms among Indigenous Australians. Social Psychiatry and Psychiatric Epidemiology, 47(2), 165-173. Retrived from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[]

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Parnaby, M, G., Carpatis, J, R. (2010). Rheumatic fever in Indigenous Australian children. Journal of Paediatrics and Child Health, 9(46), 527-533. doi: 10.1111/j.1440-1754.2010.01841.x

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Pedersen, A., Dudgeon, P., Watt, S., & Griffiths, B. (2006). Attitudes toward indigenous Australians: The issue of “special treatment”. Australian Psychologist, 2(41), 85-94. Retrieved from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;"> [|http://web.ebscohost.com.ezp01.library.qut.edu.au/ehost/detail?sid=2a72681f-77da-4968-8ea4-545b388327c0%40sessionmgr15&vid=1&hid=25&bdata=JnNpdGU9ZWhvc3QtbGl2ZQ%3d%3d#db=afh&AN=20856356]

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Racism. It Stops with me. (2013). Why Racism?. Retrieved October 19, 2013, from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;"> []

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Stephens, B. (2010). The Determinants of Labour Force Status among Indigenous Australia. Australian Journal of Labour Economics, 3(13), 287-312. Retrieved from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;"> []

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">The Sydney Morning Herald. (2009). Break the poverty cycle: INDIGENOUS AUSTRALIANS (Part 2). Retrieved from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[]

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">Wone, A. (2012, January 31). If Aborigines tried to helpthemselves more, othersmay want to lend…. News Mail Bundaberg. Retrieved from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;"> []

<span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">World Vision Australia. (2013). Australian Indigenous Poverty. Retrieved October 19, 2013, from <span style="font-family: Arial,Helvetica,sans-serif; font-size: 90%;">[]

My Reflections: [] []