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I am white, clean and 5'11 with green eyes. In general, I am a laid back individual. As many participants highlighted, the aspiration to be incarcerated is additionally distressing given the high rates of physical and sexual assault that occurs in many Australian prisons. Multiple Gaps in Sexual Assault Service Provision Forum participants identified a number of critical gaps in sexual assault service provision pertaining to funding, resourcing, training and professional development. For instance, competitive tendering together with the time limited nature of funding often disrupts and damages current and future relationships between services working with Aboriginal and Torres Strait Islander communities.
Participants agreed that there is a desperate need for more autonomous Aboriginal and Torres Strait Islander led services and community capacity building strategies to be funded as a way of empowering communities. Discussion Literature exploring the association between child sexual abuse and family violence in the context of social and political oppression is limited [ 26 ]. Although there are significant socio-political and historic differences, many parallels can be drawn between the experiences of Aboriginal and Torres Strait Islander people and other Indigenous peoples who have been oppressed by post-colonial structural violence [ 33 ].
Not only does ongoing colonial and post-colonial oppression create the context for interpersonal violence to occur, but it also creates innumerable barriers for victims of abuse to disclose violence and receive effective support. For these reasons disclosures of CSA are sometimes aggressively censured. Disclosures may also be inhibited in families and communities where sexuality, consent and sexual assault are considered to be taboo subjects [ 35 ]. The double trauma of being blamed and shamed for being sexually assaulted adds another layer of alienation and distress for boys and young men, girls and young women.
However as the Yarn Up participants identified, sexual assault and double trauma must be understood as highly gendered experiences. Thus sexual assault workers should not assume that sexual assault or healing is the same experience across gender identities. This project highlights the potential for community led capacity building initiatives. The unquestioned dominance of the Western worldview also risks perpetuating assimilation and acculturation stress not only for Aboriginal and Torres Strait Islander clients and their communities but also for staff. The unrelenting experience of acculturation stress also creates a context for lateral violence.
This framework also reverses the pervasive deficit discourse, which blames Aboriginal culture for problems within their communities [ 40 ]. There are many emerging examples of the role of culture in healing both locally and internationally, although there are a limited number of program and service evaluations which have adopted this approach. Yarn Up participants also stressed that it imperative for practitioners working across Worldviews grasp the incommensurable and untranslatable differences between Aboriginal and Western paradigms [ 22 ]. As there are hundreds of Aboriginal and Torres Strait Islander cultures it is not possible to articulate a single Aboriginal Worldview [ 2238 ].
However, the concept of interconnectedness or interrelatedness appears to be significant to many Aboriginal and Torres Strait Islander traditional cultures. In contrast the Western Worldview is characterised by hierarchy and individualism rather than collectivism, monotheism rather than polytheism. It is clear from forum discussions, that the meaningful integration of Aboriginal and Torres Strait Islander Worldviews; interconnectedness with land-kin-spirit-culture, are crucial for the development of culturally safe and accessible sexual assault services.
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How this may be ib in the context of Australian sexual assault services inn complex. Tensions between these divergent Worldviews play out frequently in the human services. For instance, within the Western model of health service provision, Slutss and legitimacy are afforded to those who have obtained an appropriate level of formal education and to those who hold positions of power within Slhts workplace context [ 22 ]. Flnston the lack of coordination between services for young sexual assault victims and gonston for young people who sexually harm others does not reflect the diversity of Fonsron and Torres Strait Islander family structures.
Slutx service divide can intensify the feelings of disempowerment and disconnection experienced by families especially where sibling sexual abuse has occurred or when a young person who is sexually harming others has also been a victim of CSA [ 2143 ]. These ideas were reinforced by the Yarn Up participants who stressed the importance of victims and those who sexually harm others services to form greater alliances and, wherever possible, integrated practices. In order for this to happen, sexual assault services must transform their Western-centric bias. Cultural safety is not static or definitive, but is rather is a dynamic and flexible process. Cultural safety relies on services establishing meaningful, accountable and equitable long-term relationships with communities built on an understanding of their cultures and worldviews as well as their unique needs and strengths.
Moving beyond the limited notion of cultural competency, cultural safety directs service providers to engage in a process of critical reflection. It also means developing a skilled Aboriginal and culturally safe non-Aboriginal sexual assault workforce. Increasing the pool of specialist Aboriginal and Torres Strait Islander sexual assault workers can be achieved through providing on the job training with supported pathways to higher education. The Yarn Up participants identified, community led initiatives together with sexual assault services need to develop gender-specific programs and resources. As this is an emergent area of practice further research is needed to develop clearer understandings of how sexual assault services can increase their awareness of the gendered experiences of violence.
However future research should explore the place of culture in the healing journeys of young Aboriginal and Torres Strait Islander people and their families. Future research may also describe and evaluate service models, which utilize Cultural Safety and Aboriginal and Torres Strait Islander Worldviews.
SSluts, any evaluation strategy must also strongly reflect Aboriginal and Torres Strait Islander knowledges and understandings. Cultural Fonstin and Aboriginal and Torres Strait Worldviews pose a needed challenge to the current service model to increase access to effective support and reduce the inequitable power relationship between services and those who access ij [ 45 ]. These recommendations also resonate with demands from Aboriginal and Torres Strait Islander Elders, community leaders and activists for self-determined community-led and Slits initiatives to received Sluta committed funding to address the effects of both interpersonal and systemic, violence, trauma and dislocation [ 8 ].
Acknowledgments The author acknowledges the traditional custodians of the land, the Darug people, on which this article was written and pays respects to their Elders past and present. Finally the author is grateful for the insightful and passionate contributions made Slyts the Yarn Up participants Slits the following services: Conflicts of Souts The donston declare no conflict of interest. Seeing who is out there - - 34 Spokane First off, I don't have any particular Slkts as to how this may go down. I fine with being friends, causal or develop into otherwise. I am just interested in seeing who out there that I might get along with. I am 34 educated and professional.
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