.Assessment Task 2:Oral Presentation ( Group WorkPROVIDING CULTURALLY APPROPRIATE CARE: THE TOPIC to discuss and focus on is CONNECTION to Country -What it means and is, how important it is AND how does it relate to the ABORIGINAL TORRES ISLANDER PEOPLE and Providing them Culturally Appropriate Care. ONLY around 250 Words plus Good References and citation included. Will appreciate you help https://tawk.link/59999d341b1bed47ceb05a15/vc/5baf9207c14ba57a0866d7ea/v/69eac91878bdd1cba0c01ce74458aa656160e6ca/birthing-on-country-position-statement-endorsed-march-2016-wfaxpyhvmxrw_(1).pdf https://tawk.link/59999d341b1bed47ceb05a15/vc/5baf9207c14ba57a0866d7ea/v/dfaac5e439674e9ed505f1a5ab2df1bb09942b4d/benefits-cfc_Image.pdf
Assessment Task 2: Oral Presentation ( Group Work) Cultural Safety in Health Care Groups to facilitate a critical discussion on one (1) of the following topics 6. PROVIDING CULTURALLY APPROPRIATE CARE: CONNECTION TO COUNTRY Connection to country is a key concept in providing culturally safe care for Aboriginal and Torres Strait Islander people. It has been associated with physical, psychological, spiritual and emotional wellbeing. Critically examine this concept and how it relates to improved health outcomes for Aboriginal and Torres Strait Islander babies and their families (e.g. Birthing on Country Model). .LO 3, 4 and 5. GA 1, 4, 5 and 7 Hampton, R. and Toombs, M. (Eds.). (2013) Indigenous Australian concepts of health and well-being.. In Indigenous Australians and health: The wombat in the room.South Melbourne, Vic.: Oxford University Press. Also available as ebook: http://ezproxy.acu.edu.au/login?url=https://ebookcentral.proquest.com/lib/acu/d etail.action?docID=198 6010# Taylor, K., & Guerin, P. (2014). Health care and Indigenous Australians: Cultural safety in practice (2nd ed.). South Yarra, VIC. Palgrave Macmillan. Birthing on Country Position Statement (2016) https://www.catsinam.org.au/static/uploads/files/birthing-on-country-positionstatement-endorsed-march-2016-wfaxpyhvmxrw.pdf The Benefits Associated with Caring for Country -Literature Review The Benefits Associated with Caring for Country Literature Review Acknowledgments This literature review; The Benefits of Caring for Country was prepared for the Department of Sustainability, Environment, Water, Population and Communities by Dr Jessica K Weir, Ms Claire Stacey and Dr Kara Youngetob from the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS), Canberra, June 2011. The authors wish to thank Fiona Fraser and Katharine Sale for comments on earlier drafts of this paper, and Cathy Edmonds for her editorial assistance. The Health and Wellbeing Benefits in Section 3 of this review is in part adapted and updated from Cynthia Ganesharajah’s Indigenous Health And Wellbeing: The importance of country, Native Title Research Report No. 1/2009, Native Title Research Unit, Australian Institute of Aboriginal and Torres Strait Islander Studies, Canberra. This work is protected by copyright law. Apart from any use permitted by the Copyright Act 1968 (including research or study) no part may be reproduced by any process, reused or redistributed for any commercial purpose or distributed to a third party for such purpose, without prior written permission from the Department of Sustainability, Environment, Water, Population and Communities. ©Commonwealth of Australia 2011 Contents 2Acknowledgments 41. Introduction 62. Caring for Country 83. The benefits of caring for country 8Health and wellbeing benefits 12Cultural and socio-political benefits 12Cultural benefits 14Socio-political benefits 15Economic benefits 16Programs 18Markets 19Environmental benefits 224. Conclusion 24Bibliography 1. Introduction The beneficial relationships held between Indigenous people and their country are encapsulated in sayings by Indigenous people such as ‘healthy country, healthy people’ and ‘if you look after the country, the country will look after you’ (Griffiths and Kinnane 2010:iii, 3). This literature review considers the growing field of research that is documenting and examining the benefits of caring for country. ‘Caring for country’ can be understood generally as Indigenous peoples’ approaches to land and water management, although with some central distinctions. ‘Country’ is a term Indigenous people use that can be described as the lands with which Indigenous people have a traditional attachment or relationship (see Rose 1992 for a much broader definition). Care for this country is based in the laws, customs and ways of life that Indigenous people have inherited from their ancestors and ancestral beings. In the 1970s and 1980s, recognition of land rights in the Northern Territory highlighted nationally the importance of land management by Indigenous people on Indigenous land. The term ‘caring for country’ became popularised to describe this land management. In 1995 the Northern Land Council created a Caring for Country unit, and in 2007 Working on Country became an official program of the federal government, providing funds for Indigenous ranger programs across Australia. The other key federal government program supporting Indigenous people’s caring for country is the Indigenous Protected Area (IPA) Program, which was established in 1997. The description of caring for country as ‘Indigenous people’s land and sea management’ logically draws attention to the environmental and landscape management outcomes of this activity, but caring for country also has benefits for the social-political, cultural, economic, and physical and emotional wellbeing of Indigenous people. For Indigenous people, it is increasingly documented that caring for country is intricately linked to maintaining cultural life, identity, autonomy and health (Burgess et al. 2005; Garnett and Sithole 2007; Hunt, Altman and May 2009; Altman, Buchanan and Larsen 2007; Altman et al. 2009; Berry et al. 2010; Burgess and Morrison 2007). These benefits are shared with members of the wider community, who live together with Indigenous people, and facilitate a better community and environment for all Australians (Hunt 2010:19). The growth in government programs supporting Indigenous land and sea management reflects the synergy between caring for country and environmental issues, and the productivity of Indigenous–environment collaborations. Environmental issues have taken centre stage of policy agendas in response to widespread environmental change since the industrial revolution. Indigenous people have witnessed the effect of habitat destruction, weeds, feral animals, the over-allocation of water, and climate change on their country, and, often in partnership with government, have established regional and local environmental strategies to respond to these threats (Altman et al. 2009:26; Weir 2009). At the same time, there has been increased legal recognition of Indigenous peoples’ relationships with country. Native title and Indigenous land rights lands combined encompass about 20 percent of mainland Australia, and include many areas of high conservation and biodiversity significance (Altman, Buchanan and Larsen 2007:14). Indigenous peoples’ caring for country is important not just for local places, but for the coordination of environmental issues that have national reach (Altman, Buchanan and Larsen 2007; Altman et al. 2009:24-25; Weir in press). This literature review considers the benefits of caring for country, and is a commission for the Department of Sustainability, Environment, Water, Population and Communities. It begins by scoping what caring for country means within our intercultural society, and why connection with country is important. This is followed by a discussion of the influential literature on the benefits of caring for country. These benefits include: · health and wellbeing benefits; · cultural and socio-political benefits; · economic benefits; and · environmental benefits. The discussion includes some of the barriers to achieving benefits, as well as anticipated and realised benefits of caring for country. Much of the innovation in this field is in the exploration of health and country, and the matching of economic and environmental goals. Because of the reach of caring for country into diverse aspects of Indigenous wellbeing, documenting the benefits is a multidisciplinary exercise. Given the scope of the subject and the time limitations, this literature review offers a sample of the thinking in this area as a useful starting point for deeper inquiry. There is also much caring for country activity yet to be documented, although websites, such as the following, are reporting on some of this energy: · Northern Land Council: Caring for Country Unit (www.nlc.org.au/html/care_land.html) · Desert Knowledge Cooperative Research Centre (www.desertknowledgecrc.com.au/) · Australian Indigenous Health Bulletin: Caring for Country (http://healthbulletin.org.au/category/topics/caring-for-country/) · Balkanu Cape York Development Corporation: Caring for Country Business Unit (www.balkanu.com.au/index.php?option=com_content&view=article&id=9&Itemid=27) · North Australian Indigenous Land and Sea Management Alliance (NAILSMA): Caring for Country — on Indigenous Lands (www.nailsma.org.au) · Kimberley Language Resource Centre: Caring for Country Plan (http://klrc.org.au/projects/projects/caring-for-country) · Centre for Aboriginal Economic Policy Research (CAEPR): People on Country (http://caepr.anu.edu.au/Projects/People-Country) · The Lowitja Institute/Cooperative Research Centre for Aboriginal Health: Beyond Bandaids (www.lowitja.org.au/crcah/beyond-bandaids). Many Indigenous people speak about the importance of their country because who they are and their way of life is embedded in their country. There are also Indigenous people, including members of the Stolen Generations, who seek to reconnect with their traditional lands. This review focuses on the experiences of Indigenous people who identify meaningful relationships with country as central to their wellbeing. 2. Caring for Country We been borning [in] this country. We been grow up [in] this country. We been walkabout this country. We know all this country all over…Blackfellow been born top of that ground, and blackfellow-blackfellow blood [in the ground]…This ground is mother. This ground, she’s my mother. She’s mother for everybody. We born top of this ground. This [is] our mother. That’s why we worry about this ground (Riley Young cited in Rose 1992:220). Caring for country centres on the relationships between Indigenous peoples and their country, which includes their lands, waters, plants, animals, heritage, culture, ancestors, laws, religions and more (Rose 1992, 1996). Caring for country activities reinforce and support Indigenous peoples’ relationships with their physical, cultural, social, economic, and spiritual environment (Kinnane 2002). By using the word ‘care’, this activity acknowledges responsibility, ethics, emotion and connection with country (Rose 1992). These activities can be an informal part of daily life, be specifically organised occasions, or form part of ritual obligations. Drawing on Rose (1992:106–7), Burgess and Morrison (2007:181) have translated caring for country into a list of activities: Burning (cleansing for ceremony and for hunting) Let[ting] the country know we are there — using resources, hunting and fishing Protecting the integrity of the country through respect Protecting and enhancing species diversity Protecting sacred areas Providing a new generation and teaching them on country Learning and performing ceremonies. Altman, Buchanan and Larsen (2007:37) describe caring for country as: more than the physical management of a geographical area — it encompasses looking after all of the values, places, resources, stories, and cultural obligations associated with that area, as well as associated processes of spiritual renewal, connecting with ancestors, food provision and maintaining kin relations. Caring for country is also necessary for the health of the land. Many Indigenous people feel that the land is wild or sick if not managed by its people (Burgess and Morrison 2007:189; Burgess et al. 2005:118). This is a reciprocal relationship, as reflected in the familiar saying by Indigenous people that ‘if you look after the country, the country will look after you’ (Griffiths and Kinnane 2010:iii, 3). Moreover, the land is a sentient participant in this engagement: People talk about country in the same way that they would talk about a person: they speak to country, sing to country, visit country, worry about country, feel sorry for country, and long for country. People say that country knows, hears, smells, takes notice, takes care, is sorry or happy. Country is not a generalised or undifferentiated type of place, such as one might indicate with terms like ‘spending a day in the