Letting the Healing Begin in Pormpuraawpormpurpaanthu.com.au/wp-content/uploads/2014/07/...Letting the Healing Begin in Pormpuraaw: Red Dust Healing Report 3Submission Number: 29967

2012

Letting the Healing Begin in Pormpuraaw

Letting the Healing Begin in Pormpuraaw: Red Dust Healing Report

2 Submission Number: 29967 Project Number:76500 and 79425 Job Code 1-150

Table of Contents

Background Pg. 3 Introduction Pg. 3 Facilitators Pg. 4 The Aim Pg. 4 Objectives Pg. 4 Purpose Pg. 4 How it works Pg. 5 Community Engagement

Pg. 6

Participation Pg. 7 Tools Pg. 8 - 9 Outcomes Pg. 10 Evaluations Pg. 10 Reflections Pg. 11 Acknowledgements Pg. 11 Appendices 1: Tree Map

Pg. 12

Appendices 2: Photographs

Pg. 13-14

Appendices 3: Budget

Pg. 15



Background

The Red Dust Healing program and was developed to culturally enhance a program called Journey 2

Respect that Randal Ross facilitated while working for the Department of Juvenile Justice. Red Dust

Healing is examined here for its suitability as a program to assist Indigenous men with their unique

needs in a post-colonialist society. The program’s philosophy is examined for its potential to heal

Indigenous men.

Randal Ross has completed his education in Townsville and is currently employed with James Cook

University as the Indigenous Men’s Health Research Officer within the Indigenous Health Unit at the

Medicine and Molecular Sciences Faculty at James Cook University. Randal has had a strong

background working with government at local, state and federal levels in both Queensland and New

South Wales. Much of his work has been related working with Indigenous youth and families in both

states.

Introduction

Red Dust Healing is a specific family cultural healing program written from an Indigenous perspective

based on ancient and traditional philosophy, that engages and encourages Indigenous men, women

and young people to confront the problems, hurt and anger in their lives. The program also gives

them the tools to understand process to deal with this hurt. The program individualises difficult

matters and components of their lives and therefore makes the participants deal with practical real

life issues relevant to them.

It covers areas significant to healing such as identity, family structure, Elders, Men’s Business,

Indigenous History and the impacts of colonialism, Rejection, drug and alcohol, Family violence,

grievance and loss, stress and mental health issues, anger management, education and employment

housing issues, meetings and community contribution and governance.

It encompasses visual holistic learning that links culture and life to help participants with their

individual insights and journey of person growth and wellbeing. By personalising the program

through a series of cultural discussions targeted at real issues that affect the lives of the participants,

many have found it easier to engage in the program. It provides participants with an understanding

of how specific factors that create and engender rejection in Indigenous communities are embedded

in processes of ongoing colonisation. Due to the results of colonisation Indigenous men had four key

values taken away from them as men:

Identity – their image of who they were was distorted through the harsh practices of

assimilation;

Responsibility – men were stripped of their traditional roles which saw them once respond

with the ability i.e., to hunt, make tools, shelter, canoes etc.;

Relationship – both our men and women were taken away from the families;

Spirituality – They ceased our connection with our Creator, so they could define us, confine

us and control us as a people and the results of this today have left many of our men not

knowing how to build relationships within their own families and amongst other men.



Facilitators

Randal Ross

Professor Gracelyn Smallwood

Bradley Hennaway

The Aim

The aim of the program is to give Aboriginal and Torres Strait Islander men and women an

understanding of identity, to equip them with self-evaluation skills, to develop future role models

and fathers, and to restore family relationships.

The Objectives

Participants get a better understanding of self and improved self-esteem;

Give participants the tools to Identifying the linking of emotions and feelings with

behaviours and actions;

Improve relationships between fathers and sons/ mother and daughters;

Assist to mend family relationships;

Raise awareness in individuals, youth and families about Lateral Violence and how it

underpins the destruction of young peoples’ futures;

Inform participants of support networks and services to assist them and their families;

Increasing capacity of participants to contribute, plan, implement and evaluate a variety of

strategies, and projects in their community.

Purpose of the Program

The program examines the intergenerational effects of colonialism on the mental, physical and

spiritual wellbeing of Indigenous families and gives men an understanding of their hurt which may

come from rejection or grief and loss. It aims to equip men and women with the tools to confront

the problems that are relevant to their own lives and address any ongoing patterns of negative

behaviour.

Session topics include:

Aboriginal culture and traditions

Family structure and roles

Relationships, power and control

Grievance and loss

Rejection

Stress and mental health issues

Anger management

Drugs and alcohol

Education and employment

Housing issues and budgets

Community contribution

Governance

Community resource mapping and case planning



How it Works

The program incorporates traditional practices and cultural symbolism to engage participants and

help them understand the roles and responsibilities of Indigenous men, women and young people in

their families and communities. Barry Toohey relates the importance of the program’s cultural

relevance using the example of the tree drawing exercise which is used to understand family and

upbringing:

From a clinical perspective, I think the tree really is a great avenue to get Indigenous people

to explore their families because they relate to the symbolism of the tree. When Tom puts

that tree up there and turns it sideways it blows people away and it gets people within ten

minutes. Then using the tree to create a genegram, he uses those aspects of the tree – the

root system, what’s going to hold you up as a person; I think it’s a really... If you’re going to

do a straight up ‘tell me about your family’ it’s not going to work; it doesn’t hit people at

that cultural level.

Barry Toohey, Personal Interview; 6 August 20091

Another crucial aspect of the Red Dust Healing philosophy is the commitment to providing a holistic

and individualised response to Indigenous issues. The program not only covers a wide variety of

issues, but also ties them all together through the concept of rejection. Red Dust emphasises that

rejection is at the root of all patterns of negative behaviour e.g. alcoholism:

They haven’t got a drinking problem, they haven’t got a drug problem, and they’ve got a

rejection problem. And we gotta tell them they have a rejection problem, help them

understand that rejection, why that hurts there... the drinking numbs it, they drink because

that’s what they know.

Tom Powell; Personal Interview; 6 August 20091

Another important aspect of Red Dust is the facilitators’ commitment to follow up with all past-

participants and connect them with local agencies that provide ongoing support. Although

Pormpuraaw is remote there are support services to engage participants in meaningful activities.

The Alcohol and Drug Service

The Healing Centre

Pormpuraaw Men’s and Women’s Group

Job Find (Training and Employment)

Sport Club, and its link to the Fishing Club

Regional service provider support (QH Mental Health, RFDS, ACYHC, RAATSICC)

Primary Health Care Centre, and specialist services

PCYC, Sports and Recreation, Pormpuraaw Aboriginal Shire Council

Housing and Centrelink



The current group of participants that have completed the program will strengthen the support of

the Men’s and Women’s Groups. This process ensures that indigenous men and women are

supporting one another, which will benefit the community in the long term.

Red Dust is underpinned by four major concepts that are conveyed through a series of pictorial

diagrams that enable participants to understand and internalise the program’s key messages. The

key concepts that underpin Red Dust’s philosophy are briefly explained and analysed for their

potential to help participants heal and overcome the devastating impacts of ongoing colonisation.

The Facilitators explain that these concepts are tools which participants can internalise and take

away to assist them in continuing the process of healing in their daily lives.

Community Engagement

Prior to arriving in Pormpuraaw there were a number of meetings that were established for the Red Dust Healing Team to introduce themselves to community agencies and individuals to raise the opportunity and promote the Red Dust Healing Program.

Please find below the list of Agencies visited during the week to promote the Red Dust Healing:

Name: Meeting: Contact:

Department of Aboriginal and Torres Strait Islander & Multicultural Affairs

Pormpuraaw Interagency Stakeholder Group Meeting

Joanne Bowie

Pormpuraaw Aboriginal Shire Council (PASC)

Meeting with Mayor, Councillors and CEO

Edward Natera

Department of Probation and Parole

Meeting with Senior Officer regarding list of clients

Department Staff

Pormpuraaw Community Information Workshop

Thirteen Community Members(men, women and young people)

Kurt Noble & Elizabeth Pearson

Local Stores Engaging with community members

Outreach

Department of Child Safety DOCs Officers Pam Leeming and Rosie Werheid



List of Pormpuraaw Participants to date:

Monday Tuesday Wednesday Thursday

Elizabeth Pearson Doyle Gilbo Doyle Gilbo Doyle Gilbo James Foote Wayne Holroyd Wayne Holroyd Wayne Holroyd Herbert Bally Stephen Ambrum Stephen Ambrum Stephen Ambrum Debbie Hobson Thomas Shortjoe Thomas Shortjoe Thomas Shortjoe Ethel James Stephen Dunbar Stephen Dunbar Stephen Dunbar Michael Norman Keith Jacobs James Colin Tyorre Tracey Edwards Tracey Edwards Tracey Edwards Lorraine Edwards Lisa Edwards Lorraine Edwards Veronica Edwards Denise Bally Veronica Edwards Connie Williams Kiley Arkwookerum Connie Williams Maggie Koo-Aga Lorraine Edwards Maggie Koo-Aga Meredith Arkwookerum

Veronica Edwards Meredith Arkwookerum

Wendy Cawdell-Smith Connie Williams Wendy Cawdell-Smith Jill Yantumba Maggie Koo-Aga Elizabeth Pearson Brenda Aidan Meredith

Arkwookerum James Foote

Gloria Barney Selena Possum Herbert Bally Christine Holroyd Wendy Cawdell-

Smith Debbie Hobson

Bradley Parry Elizabeth Pearson Ethel James Sandra Yantumba James Foote Michael Norman Francina Holroyd Herbert Bally Jill Yantumba Hendrik Aidan Debbie Hobson B. J. Coleman Selena Possum Ethel James Hogan Shortjoe Michael Norman Jackson Shortjoe Jill Yantumba Gloria Barney Clarissa Coleman Brenda Aidan Henrik Aidan



Background of Tools

The Tree

Participants are asked to draw a tree with roots and branches. Along each root, participants write a

family name – their actual name, not just ‘mum’, for example – to acknowledge each family member

that has contributed to their upbringing. Participants write their own name on the trunk of the tree.

Then the group discusses what good nutrients and bad nutrients have filtered into the ‘root system’

of that person’s life. The branches signify the choices we make: if we make choices based on love

and respect then we pass those things on; if we make choices based on rejection then we pass that

on too. If the branch falls off the tree, it leaves a scar. Participants draw branches that have broken

off and label them with the names of people they have lost or tragedies that have struck them. The

scar symbolises the hole that is left in our life when these things occur. Participants then draw

saplings beside their tree. They label them with the names of younger people who look up to them,

such as children or nieces and nephews. These are the people who receive either love or rejection

from us based on the kinds of choices we make.

Bird and the Fish

The bird and the fish tool helps participants realise the futility of trying to control things that are

beyond their capacity to control, as well as how to deal with grief and loss. It uses the scenario of a

bird and a fish that fall in love, one living in the air and the other in the sea. Even though there are

differences and boundaries between them that they cannot overcome, they can still connect

through their heart. Likewise, when you lose someone, you cannot see them or touch them, but you

can feel them in your heart and they are always with you. The picture also demonstrates that you

can only control what you can do in your environment: the bird cannot swim and the fish cannot fly,

but they still work with what they have.

JIG Syndrome

The JIG stands for Jealousy, Insecurity and Greed. Participants are provided with the understanding

how this concept was introduced to Indigenous countries in the seventeenth century by a gentleman

by the name of Willie Lynch. Willie Lynch was a prominent British slave trader who was invited to the

United States of America to teach America how to control slaves or blacks. He taught America how

to use envy, distrust and fear for control purposes. Although there is much controversy surrounding

this letter, participants are asked to search their hearts to see if they see love ones or members of

their communities fighting one another i.e. father and sons, mother and daughters, brother against

brother, sister against sister and cousins against cousins etc. This concept provides participants with

the understanding how this letter was introduced in seventeen seventy two and would work for the

next three hundred years if utilised intensely. Once participants gain this understanding this helps

them make more positive and conscious decisions when arguing and fighting with love ones and

friends especially in front of children.

Law and Lore

The difference between the L-A-W (Legalities, Attorney General, and Westminster system) and the L-

O-R-E (Land, Origin, Respect, Elders) is explained to participants.



The LORE is the lore maintained by Indigenous communities and is about where you come from,

knowing who you are, maintaining respect and becoming a responsible leader in your community.

Randal Ross explains the significance of the LORE vs. the LAW and how knowing the difference has

saved one young man’s life:

That lore represents again who we are, that dignity that integrity, why we are who we are

and it’s also about that power: that power to model and guide our families through safe

waters. And the last part of it is freedom. We’re free already but the moment we abuse that

then we come into contact with the l-a-w and we don’t realise just how free we are until we

see that freedom disintegrate in front of our very own eyes. So by just using this simple

concept it gives [participants] the understanding that they still have that power, that

integrity, that dignity in who they are, where they come from, the people they represent and

they have their freedom.

Randal Ross; Personal Interview; 6 August 20091

POUCH

POUCH is a decision-making tool. The acronym stands for Problems, Options, Choices and How and

the U stands for how you make a decision. In the picture, the acronym is sitting in a kangaroo’s

pouch to give the tool a visual context. Tom explained how the U personalises the tool:

The U wraps around all the others there. What problems you have, what options you have,

what choices you have and how you’re going to make it happen. So it puts that responsibility

back on them.

Tom Powell; Personal Interview; 6 August 20091

The Mats

The mats are an important exercise that ties all the above concepts together by providing an

understanding of rejection’s inter-generational dimensions.

The ‘power and control’ mat is placed on the floor. On it is painted a wheel with different coloured

spokes. Each spoke represents a different form of power and control such as physical abuse,

emotional abuse, sexual abuse, greed, jealousy etc. Participants stand on a spoke that reflects a

form of power and control that they have suffered under in their lives (perhaps the behaviour of a

parent or family member). Participants are invited to reflect on how it made them feel as the victim

of that kind of behaviour or attitude. Then participants are asked to stand on the spoke that

represents a form of power and control that they exert over their own loved ones. Tom noted in his

interview that often the individuals stand on the same spoke in both instances. The effect is to

demonstrate how learnt behaviours and actions are often repeated and passed down from one

generation to the next. Participants gain an understanding of how rejection is passed on.

Next the ‘love and respect’ mat is laid over the top of the ‘power and control’ mat, and participants

are encouraged by a discussion about how they can give and maintain different forms of love and

respect in their interpersonal relationships instead of using power and control to get what they

want.



Outcomes

Better understanding of self;

Identifying the linking of emotions and feelings with behaviours and actions;

Realisation and knowledge that support is available through networks and services to assist

participants and families to build improved relationships within family;

Improved health outcomes e.g. improved health access and links to services;

Indigenous Men will have an understanding of identity and learn to self-evaluate matters

that impact on their own personal lives;

Creation of future role models and fathers who know how important it is to be in the life of

their children;

Strengthening current partnerships;

Increasing capacity of Indigenous men to contribute, plan, implement and evaluate a variety

of strategies, projects and in their community;

Improve relationships between fathers and son;

Develop and enhance support networks for Indigenous men;

Assist to mend family relationships;

Equip participants with the tools to break the cycle of intergenerational disadvantage;

Raises awareness through education and understanding;

Increases self-esteem;

Enables young people, and other community members to change self-destructive

behaviours;

Gives participants an understanding of how behaviours that lead to Volatile Substance

Misuse have a connection to multiple layers of trauma spanning many generations;

Participants came together in an empowering group and openly discussed the realities

happening for each of them;

Participants found solutions through discussions to improve the situation by eliminating the

negative behaviours.

Evaluation

Red Dust Healing Program has evaluation forms for participants to say what they found useful. Some

of the comments made by Participants are listed:

"Do more of this program to refresh my memory”

“Include interpreter”

“Recommend to family”

“Recommend to people having violence and not thinking of families”

“This program will help me help and support others that need to be healed in regards to violence

and other things worrying them”

“Help people understand the underlying anger”

“Recommend this program to anyone with anger issues”

“Help me in my own situation”

“Understand my past experiences of rejection”

“Help with relationships”



Reflections

Although this report does not capture many of the personal stories of the participants of the Red

Dust Healing program in Pormpuraaw, it provides a foundation for the facilitators of the program to

return and build on the momentum that was established through positive networking.

The work of building the social emotional spiritual wellbeing of the community continues where

people can feel happy, healthy and rebuild relationships that are respectful for all in the

Pormpuraaw community.

English is a third or 4th language for some, so transfer skills to local staff members so they can co-

facilitate and support the process of engagement

Positive outcomes have been achieved through the various community engagement meetings, and

have provided direction for the future planning of more Red Dust Healing workshops

On the first visit women were absent due to sorry business and their cultural responsibility to

aspects of the ceremony.

It was decided that the second trip would include a workshop for women, facilitated by a woman,

Professor Grace Smallwood.

Women were happy to have their men with them to help build relationships

Service delivery such as Doctors Days at the Primary Health Care Centre meant women were absent

partial hours of the days

Day rest is a big part of the community culture so afternoon’s numbers dropped

The AOD Team delivers their program in the mornings only, having learnt after 3 years that all day

just isn’t a viable option

Acknowledgements

It is important to acknowledge the traditional owners of the Pormpuraaw Community the Thyorre

and Wik Mungkin people and Ms Elizabeth Pearson of the Pormpuraaw Paanth Aboriginal

Corporation (PPAC), Manager of the Alcohol and Drug Service Area who engaged the Red Dust

Healing Facilitators to deliver the program at the residential rehabilitation centre to families in 2010;

and the support of the community for engaging Spread Out And Stick Together Pty Ltd (SOAST) to

operate the Red Dust Healing Program for the community of Pormpuraaw in 2012.

References

1. Cull. S. A Road To Healing, Thesis, University New South Wales, Sydney, 2009

2. Department of Aboriginal and Torres Strait Islander and Multicultural Affairs, Pormpuraaw

Interagency Stakeholder Group Minutes, 2010

3. Pormpuraaw Aboriginal Shire Council, Pormpuraaw Community Safety Plan(Draft) 2012

Appendices

The Tree

Photographs

The Budget Breakdown/Profit and Lost Statement



Appendices 1: The Tree Mat



Appendice 2: Photographs





Appendices 3: Budget Breakdown

ICC Funding 10,000.00

Red Dust Healing/Petrol Sniffing 45,000.00

Total 55,000.00

PPAC Administration 11,309.00 $43, 691.00

2 weeks & Workshop 27,237.00 $16,454.00

1 week & workshop 15,257.00 $ 1,197.00

AB Catering 1 610.50 $586.50

AB Catering 2 544.50 $42.00

Pormpuraaw Store: Paper plates 42.00 00.00

Documents

Letting the Healing Begin in Pormpuraawpormpurpaanthu.com.au/wp-content/uploads/2014/07/...Letting the Healing Begin in Pormpuraaw: Red Dust Healing Report 3Submission Number: 29967