On 13 February 2008, the then Prime Minister Kevin Rudd said: “Forgive us“ To members of the stolen generation. This was a significant moment in the embarrassing history of the treatment of Indigenous and Torres Strait Islander people in Australia.
Apology Formal acknowledgment that the forcible removal of Indigenous and Torres Strait Islander children was based on ethnic policies that caused untold damage to our community.
The children were forcibly removed from their land. They were separated from their relatives, country, traditional languages and culture.
This week To forgiveApologies 1. Years later, our elders, families and communities are still grieving over these losses. And many families are being repeatedly traumatized by contemporaries Practices to remove children. Indigenous and Torres Strait Islander children are almost as close Ten times more likely In home care outside of non-tribal children.
To find new ways to tackle this problem and promote solutions identified by the community Ngulluk Koolunga Ngulluk Koort The project (Our Child, Our Heart) consulted with more than 100 elders and members of the senior tribal community Perth.
Elders and community members have repeatedly expressed concern that they are not being consulted or included in decisions about child protection interventions.
Families are still separated
Indigenous and Torres Strait Islander children have the right to be protected and free from harm. It has been proven that they have been removed from their families Catastrophic consequences. They have lifelong suffering and loss, shattered identities, poor health outcomes and intergenerational trauma.
The Aboriginal and Torres Strait Islander families belong to a child protection system that represents some of the most marginalized and marginalized members of our community. We’ve been seeing child trafficking for generations, although policymakers haven’t made a connection between the past losses of stolen generations and the problems families face.
This leaves little room for past policies to rectify the damage.
We need a new strategy to make it more accountable and appropriate Child protection system.
For this a Public debate About the limits for child removal and to clearly define what it means to be a “good enough” parent to maintain child custody. And we really need to re-evaluate what constitutes it Risky guarantee.
The child protection system lacks national leadership and coordinated, inclusive and culturally secure practices. Decisions are no longer explicitly based on race, but are there Permanent problems How the actions of the authorities affect Indigenous and Torres Strait Islander families.
The role of elders in bringing families together
In the Nagluk Kulunga Nagluk Court project, most of the elders were either part of a generation of thieves themselves, or have directly experienced the effects of that era.
He called for the use of these past policies as a basis for making future policies and practices to recognize the damage done. They highlighted the deep mistrust of “welfare” (child protection services) that continues to plague communities.
The elders also discussed the indifference of the aborigines and the Torres Strait Islanders Child placement Theory. Aboriginal and Torres Strait Islander children Are inconsistent Contrary to the recommendations of the placement principle, non-indigenous carriers are kept together.
It calls for child protection services to use the resources of the vast social networks located in the aboriginal and Torres Strait Islander communities and communicates respectfully with members of these communities. By doing this, faith can be restored in families and broken relationships can begin to heal. Hope can be cultivated and the need to remove children in the future can be reduced.
Elders resonate with the concept of what to say Responsible regulation. This means regulators – in this case the child protection authority must take into account the culture, behavior and environment in which they are regulating.
Responsive regulation encourages restorative practices that are relationship-focused and problem-solving oriented. These exercises include future-focused conversations that draw on existing competencies and insights in the community.
Provides a balance of resistance to the principles of responsible regulation and current formal approaches to child protection services developed by elders, such as mandatory reporting, forensic investigations, court hearings, deadlines for terminating parental rights, and adoption of children in care.
Nationally, we need a greater commitment to using family group conferencing forums that prioritize indigenous and Torres Strait Islanders. To make a decision.
Elders have deep knowledge from direct experience and their voices need to be heard. About their principles and practice recommendations, as well as their values and beliefs Raising a strong child, Give us a path to positive change.
Elders advocate for community-led, location-based solutions to child safety concerns. He emphasizes that the only way we can move forward is through past policies that have wreaked havoc on our community. We must do better for our children.
Sharne Hamilton She is a nude woman who has been working in research and advocacy since 2010 and is pursuing a 10-year social work career.
Brad Farrant Is a researcher who focuses on the important role of early childhood experience in preparing children for school as well as playing a role for social and behavioral development throughout the school.
Sarah Maslen Is an Associate Professor of Sociology at the Faculty of Business, Administration and Law, University of Canberra, Australia.
This article The conversation was originally published thirteen years after the headline ‘Sorry’, many tribal and Torres Strait Islander children are still being evicted from their homes.
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