industry & reform
To me , it ’ s like another wave of destruction of our culture .”
Many Elders described experiencing institutional racism in mainstream services , including aged care services , and identified that current systems are not designed with consideration of the well-being of Aboriginal people :
“ I think there ’ s always been a difference in the aged care needs of Aboriginal people . We ’ re in a system , an English system , and I think our care needs are different . Not that we need to be in a building with four walls and just sit there . They don ’ t understand the Aboriginal way because they never learn it , we learnt their way .”
Elders highlighted the need to acknowledge the intergenerational trauma of being placed in institutions for Aboriginal people , especially for survivors of the Stolen Generations who were taken from their families and put in government and church-run institutions .
A HOLISTIC CONCEPT OF WELLBEING For Elders , wellbeing isn ’ t just about individual health . It also involves social , mental , physical , cultural , spiritual , political , family and community dimensions .
They saw the Dharriwaa Elders Group Centre – a space used for daily meetings , events , cultural exhibitions and other community activities – as vital :
“ People tell jokes , you come in here and have a yarn about different things . Makes you feel good when you come in here and talk to people .” Another said : “ I think the Elders Group is important , that we have this organisation here , we ’ ve got people together of the same age group , the same mindset . You see it when older people are just around young people , they aren ’ t exercising their minds as much because they don ’ t know what they ’ re talking about . The older person doesn ’ t understand , and they ’ re just left there wondering . So if you ’ ve got similar age , similar thinking , they can have a conversation .”
Elders saw staying politically engaged and active in the community through Aboriginal community-controlled organisations as crucial to wellbeing .
A CULTURALLY SAFE MODEL OF AGED CARE Elders talked passionately about how culturally safe aged care means being truly cared for , not just having your needs met . They described the traditional way of caring as based on being loved , valued , respected and safe . A culturally safe model of aged care would integrate these values into practice .
Elders felt strongly that mainstream models didn ’ t help show what aged care should look like . One said :
“ They ’ ve had the royal commission , and the report […] They did do some investigation of ageing Aboriginal people , but how do they fully know what to look at ? Come and talk to us . What I mean by this is Closing the Gap – well , there is no such thing for ageing […] Because non-Aboriginal people , we can see they ’ re getting a bad deal .”
Many feared becoming dependent on the aged care system .
BUILDING COMMUNITY CAPACITY IN AGED CARE Walgett is a small remote community , which presents service delivery challenges . But enabling Elders to age on and care for Country , and to stay connected to extended family , would bring many benefits and opportunities .
For example , unemployment among Aboriginal people in Walgett is high ; family and community members could be trained and employed to provide in-home support and transport for Elders :
“ Aboriginal people know their people […] Racism is a big thing and it does rear its head in ageing . Aboriginal people understand the way a person speaks , what they might mean , as opposed to say , a non-Aboriginal person , they wouldn ’ t understand it . Aboriginal people are closer to the language , to the extended family . They ’ d be good , to be trained up in aged care .”
Local community-controlled organisations are ideally placed to do this , with appropriate resourcing .
WHAT NOW ? Aged care reform is underway . The Dharriwaa Elders Group and others have raised concerns about a fee-for-service aged care funding model with NDIS-like individualised entitlements .
Elders ’ perspectives could guide a different kind of policy and service design reform .
The Dharriwaa Elders Group is an example of how Aboriginal community-controlled organisations provide places to gather and connect , and share knowledge and humour . They can be a hub for community leadership and advocacy . Governments could resource such organisations across Australia to support Elders to age well on Country .
A whole of system approach is required . Elders told us any policy reform must focus not just on aged care , but also on the health , housing and social sectors . This is vital as a non-medical approach to ageing well , enabling Elders to stay on Country , in their community , connected to peers .
This research is leading to possible solutions already . For example , an award-winning Masters project arising from this research drew on what Elders said they needed to design a culturally led model of housing that could be built in Walgett and other remote communities . ■
Ruth McCausland is an associate professor at the University of New South Wales Peta MacGillivray is a senior research fellow at the University of New South Wales Sacha Kendall Jamieson is a lecturer in Social Work and Policy Studies at the University of Sydney Virginia Robinson is secretary of the Dharriwaa Elders Group , Indigenous Knowledge
This article is republished from The Conversation under a Creative Commons license .
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