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Submission to the Royal Commission into National Natural Disaster Arrangements
... Accordingly, Weir and colleagues [24] argue that Country must be considered the priority in risk reduction, response, and protection as such an approach will also ensure the protection of human life and property as they are inherently connected to Country. While disaster risk reduction specifically associated with bushfires should be a focal point for risk management [24], there are risks to First Nations people when sharing cultural knowledge in relation to caring for Country. ...
... Accordingly, Weir and colleagues [24] argue that Country must be considered the priority in risk reduction, response, and protection as such an approach will also ensure the protection of human life and property as they are inherently connected to Country. While disaster risk reduction specifically associated with bushfires should be a focal point for risk management [24], there are risks to First Nations people when sharing cultural knowledge in relation to caring for Country. Fire management expertise as it relates to cultural burning is an example. ...
Background
The recent crises of bushfires, floods, and the COVID-19 pandemic on the southeast coast of Australia were unprecedented in their extent and intensity. Few studies have investigated responses to cumulative disasters in First Nations communities, despite acknowledgement that these crises disproportionately impact First Nations people. This study was conducted by Aboriginal and non-Aboriginal researchers in partnership with Waminda, South Coast Women’s Health and Wellbeing Aboriginal Corporation, an Aboriginal Community Controlled Health Organisation (ACCHO). It investigated the collective experiences of people affected by cumulative disasters to identify the practices that support healing, and recovery for Aboriginal communities. The study addresses a knowledge gap of how Waminda, designs, manages and delivers responses to address complex health and social issues in the context of cumulative disasters.
Methods
Underpinned by practice theory this study employed Indigenous-informed, narrative inquiry. Culturally-appropriate, multiple interpretive methods were used to collect data including: observations; yarns with Aboriginal community members, yarns with Waminda practitioners, management and board members; interviews-to-the-double, visual images and documentation. The data were collated and analysed using the phases of reflexive thematic analysis.
Results
The paper articulates a suite of culturally safe and place-based practices that enhance social, emotional and spiritual well-being following cumulative disasters. These practice bundles include: adopting a Country-centred conception of local communities; being community-led; viewing care as a collective, relational, sociomaterial accomplishment and having fluid boundaries. These practice bundles ‘hang together’ through organising practices including the Waminda Model of Care, staff wellbeing framework and emergency management plan which orient action and manage risks. The paper demonstrates the need for disaster responses to be community-led and culturally situated. ACCHOs are shown to play a crucial role, and their local responses to immediate community needs are grounded in contextual knowledge and use existing resources rather than relying on mainstream system-wide interventions.
Conclusions
The paper suggests crafting responses that focus on assisting communities (re)gain their sense of belonging, hope for the future, control over their lives and their capacities to care for and to be cared for by Country, are key to both enhancing healing, health and well-being and harnessing the strengths of communities.
... This care has been found to be bene cial to First Nations people's SEWB [22] as healing through spiritual and cultural practices is tied to Country [3]. Weir and colleagues [23] argue that Country must be considered the priority in risk reduction, response, and protection as such an approach will also ensure the protection of human life and property as they are inherently connected to Country. ...
... While disaster risk reduction speci cally associated with bush res should be a focal point for risk management [23], there are risks to First Nations people when sharing cultural knowledge in relation to caring for Country. Fire management expertise as it relates to cultural burning is an example. ...
Background
The recent crises of bushfires, floods, and the COVID-19 pandemic on the southeast coast of Australia were unprecedented in their extent and intensity. Few studies have investigated responses to cumulative disasters in First Nations communities, despite acknowledgement that these crises disproportionately impact First Nations people. This study was conducted by a team of Aboriginal and non-Aboriginal researchers in partnership with Waminda, South Coast Women’s Health and Wellbeing Aboriginal Corporation, an Aboriginal Community Controlled Health Organisation.
It investigated the collective experiences of people affected by cumulative disasters to identify the practices that support healing, and recovery for Aboriginal communities. The study addresses a knowledge gap of how Waminda, designs, manages and delivers responses to address complex health and social issues in the context of cumulative disasters.
Methods
Underpinned by practice theory this study employed Indigenous-Informed, Narrative Inquiry. Healthcare settings and organisations are turning to practice theory to understand health system responses and service user experience. Culturally-appropriate, multiple interpretive methods were used to collect data including: observations; yarns with Aboriginal community members, yarns with Waminda practitioners, management and board members; interviews-to-the-double, visual images and documentation. The data were collated and analysed using the phases of reflexive thematic analysis.
Results
The paper articulates a suite of culturally safe and place-based practices that enhance social, emotional and spiritual well-being following cumulative disasters. These practice bundles include: adopting a Country-centred conception of local communities; being community-led; viewing care as a collective, relational sociomaterial accomplishment and having fluid boundaries. These practice bundles ‘hang together’ through organising practices including the Waminda Model of Care, staff wellbeing framework and emergency management plan which orient action and manage risks.
Conclusions
The paper suggests crafting responses that focus on assisting communities (re)gain their sense of belonging, hope for the future, control over their lives and their capacities to care for and to be cared for by Country, are key to enhancing healing, health and well-being. ACCHOs are shown to play a crucial role, and their local responses to immediate community needs are grounded in contextual knowledge and use existing resources rather than relying on mainstream system-wide interventions.
Aboriginal peoples’ fire management practices captured global attention during the Australian 2019–20 ‘Black Summer’, as a possible method to mitigate bushfire risk; however, these ‘cultural burns’ are no straightforward matter for public sector practice. As the slow, retrospective work to address historical and contemporary discrimination is imperfectly underway, we explore a cultural burning program supported by a government agency in the Australian Capital Territory (ACT). In this paper, two co-authors share their experiences helping create a cultural burning program as Aboriginal people but not as Traditional Custodians. We document the steps taken to build support, create opportunities and engage Ngunnawal and Ngambri Traditional Custodians, and identify early positive results and challenging matters being generated. We demonstrate that rather than being restricted by public sector bureaucracy, the ACT cultural burning program has leveraged policy and entwined itself around the machinery of government in a way that accesses resources, creates opportunities and is slowly but surely changing public sector practice. Nonetheless, this is a journey of iteratively learning. It remains that more substantive measures are needed to recognise Traditional Custodianship if the current cultural burning program is to become a more substantial expression of Aboriginal peoples’ cultural land management.
Background The Indigenous population of Australia has grown very rapidly since the first tabulation of census statistics about Indigenous people in the 1971 ABS Census of Population and Housing (Census). Understanding the size and location of the Indigenous Australians is important to the State for service delivery and policy, and for Indigenous peoples themselves. Aims This paper summarises changes to population geography of Indigenous Australians between 2011 and 2016. It describes the growth in the estimated population, and its changing geographic distribution. The paper derives a measure of ‘unexpected population change’: the spatial mismatch between demographic projections from the 2011 and 2016 Census counts. Data and methods Census data and population projections are tabulated and mapped. Results Indigenous people now comprise 3.3 per cent of the total Australian population, or 798,381 persons. This population grew by 3.5 per cent each year between 2011 and 2016, a rate of growth 34 per cent faster than that explained by natural increase alone. Both aspects of growth were concentrated in more urban parts of the country, especially coastal New South Wales and southeast Queensland. For the first time, fewer than 20 per cent of Indigenous people were recorded as living in remote areas. Conclusions Indigenous population growth continues to be remarkably rapid. Future research is required to understand the correlates and causes of population growth beyond that explained by natural increase.
Healing the trauma of Stolen Generations people is a primary aim of various Aboriginal and Torres Strait Islander-led organisations across Australia. In partnership with Bringing Them Home WA the authors are assisting in the restoration and regeneration of two former mission institutions at Carrolup/Marribank and Wandering in Western Australia to be used as healing centres for Aboriginal people formerly confined at these places. This paper takes a holistic view of healing and proposes a cultural healing framework that moves beyond physical human functioning. It emphasises the connection to land, memory and community identity as critical to social and emotional wellbeing and healing, and reflects on the project process and the impact of this work on Aboriginal and Torres Strait Islander people. It elaborates on the community-centric approach that positions the Survivors as drivers and decision makers for this project. Can this approach build capacity for the Survivors in the short and long term?
In this paper, I examine recent influential accounts of the bushfire knowledge and practices of Aboriginal peoples and their ancestors on the Australian continent, drawing attention to how these accounts accord with problematic and ecomodernist aspects of contemporary bushfire management discourse. Developing a two-part critique of this discourse, I suggest both that we should accord the ecological contributions of Aboriginal peoples and their ancestors significantly greater esteem, and that the recent accounts potentially limit the grounds for contemporary Aboriginal peoples' engagements in the management of their territories or "Country".
This book explores policy, legal, and practice implications regarding the emerging field of disaster justice, using case studies of floods, bushfires, heatwaves, and earthquakes in Australia and Southern and South-east Asia. It reveals geographic locational and social disadvantage and structural inequities that lead to increased risk and vulnerability to disaster, and which impact ability to recover post-disaster. Written by multidisciplinary disaster researchers, the book addresses all stages of the disaster management cycle, demonstrating or recommending just approaches to preparation, response and recovery. It notably reveals how procedural, distributional and interactional aspects of justice enhance resilience, and offers a cutting edge analysis of disaster justice for managers, policy makers, researchers in justice, climate change or emergency management.
Within certain settler colonial nations, Indigenous peoples are increasingly becoming present and influential in the agencies legally responsible for the management of their ancestral territories, their environments and their hazards. On the Australian continent, for example, Aboriginal peoples are becoming more formally involved in the management of bushfire (or ‘wildfire’ elsewhere). This environmental phenomenon is at once of profound cultural significance to many Aboriginal peoples and a major natural hazard to human life and property, managed by an extensive professional bureaucracy of settler government agencies. Drawing upon a case study of collaborative bushfire management between Dja Dja Wurrung peoples and settler bushfire management agencies on Dja Dja Wurrung country (or, ancestral territory) in the southeast Australian state of Victoria, this article argues for an understanding of such collaborations as ‘decolonising experiments’. For geographers and others, this means paying attention to the open-ended character of collaborative initiatives, whether and how they materially improve the position of Indigenous peoples, as well as whether and how they give rise to new resources and strategies for the creation of other decolonising futures.
Natural hazard management agencies across the settler countries Canada, Australia, Aotearoa New Zealand, and the United States (or CANZUS countries) are presently involved in an increasing range of collaborative and consultative engagements with Indigenous peoples. However, perhaps because these engagements are diverse and relatively recent, little has been written about how they emerged and, from these agencies' perspectives, little is known about how these engagements find their motivation within government natural hazard management frameworks. In this article, we review existing academic and grey literature to categorise the origins of recent and present engagements and then identify and elaborate on the key rationales informing natural hazard management agencies' interactions with Indigenous peoples. We argue both that the broad principles of sustainability and inclusion have transformed these interactions and that developmentalist approaches and an overemphasis on Indigenous peoples' traditional knowledge can sometimes undermine this work. Incorporating critiques of settler colonialism relevant to the CANZUS context, this review aims to support established, emerging, and future collaborative engagements by investigating and analysing the literature to date.
Country, native title and ecology all converge in this volume to describe the dynamic intercultural context of land and water management on Indigenous lands. Indigenous people’s relationships with country are discussed from various speaking positions, including identity and knowledge, the homelands debate, water planning, climate change and market environmentalism. The inter-disciplinary chapters range from an ethnographic description of living waters in the Great Sandy Desert, negotiating the eradication of yellow crazy ants in Arnhem Land, and legal analysis of native title rights in emerging carbon markets. A recurrent theme is the contentions over meaning, knowledge, and authority.
“Because this volume is scholarly, original and very timely it represents a key resource and reference work for land and sea managers; policy makers; scholars of the interface between post-native title responsibilities, NRM objectives and appropriate heritage protocols; and students based in the social sciences, natural sciences and humanities. It is rare for volumes to have this much cross-academy purchase and for this reason alone – it will have ongoing worth and value as a seminal collection.”
– Associate Professor Peter Veth, ANU College of Arts and Social Sciences, The Australian National University.
This research documents a scientific and systematic analysis of community resilience, as demonstrated through the experience of disaster response and recovery in Australia. It focuses on rural and regional communities affected by natural disasters including fire, flood or cyclone. Its aim is to identify whether the people within affected communities lead their community recovery process, what key factors influence that process, whether community leadership is demonstrated during and after disasters, and what lessons can be learned by listening to the lived experience of community members. Australia’s disaster management policy framework has at its core the National Strategy for Disaster Resilience (2011), agreed by the Council of Australian Governments (COAG). At all levels in the Australian government and non-government sectors, disaster management policies and frameworks emphasize the central role of communities in disaster recovery, arguing that successful recovery engages communities and empowers community members to lead their own recovery. Such ‘community led recovery’ is advocated widely, however a systematic literature review has revealed little published scientific research about the community experience of disaster recovery, whether ‘community led recovery’ is a reality or a myth, or how to build resilient communities. This research investigated different perceptions and experiences of natural disasters in communities in Australia; identifying factors considered by the participants to be important to community resilience and recovery, and describing specific actions community members and others take to help themselves and one another. This study gathers data from two different groups: initially by interviewing ten individuals who have held disaster recovery leadership roles; and then by conducting fieldwork in four communities across eastern Australia, interviewing 112 community members. Both groups described their understanding of the key domains of community adaptation or recovery after natural disaster. They described the factors that support or hinder that process of community recovery, within each of these domains. Both groups described their observations and experiences of what occurs within disaster affected communities. In particular community members described their own actions and the actions of others. Clear findings emerge from the analysis of this data. It reveals substantial evidence of the presence and effectiveness of community leadership, and the significant contribution of community actions and activities in strengthening and supporting community resilience and recovery after natural disaster. It identifies lessons that can be learned from communities affected by disaster. These lessons emphasise the importance of what happens before the crisis, include implications of what happens during the crisis, and describe actions and activities that support the process of community adaptation after the crisis had passed. A significant feature of this research is that it provides a vehicle for the voices of community members: to share their experience of natural disaster and their powerful narratives about that experience. These narratives are of hope, courage and endurance and demonstrate the power of human connection, compassion and kindness. The findings of this study have significant implications for how governments, organisations and communities themselves prepare for, respond to, and recover from natural disasters in the future.
Australian law imposes certain responsibilities on landholders to protect environmental and economic values of the land, however native title has significant consequences for understanding and attributing these land management responsibilities. In 1992, the High Court recognised Indigenous peoples' rights and interests in land could survive the assertion of British sovereignty, effectively introducing a new category of land tenure into Australian law. Reporting on both law and management practice, we consider the implications for the collective provision of land management functions across Australia - including reforms required for legislative rationale and regulatory models. Relying on a test-case, we found native title holders are substantial landholders who appear, at least in some circumstances in most jurisdictions, to owe the same legal obligations as other landholders. Much ambiguity remains, especially regarding 'non-exclusive' possession native title. Together, the legal uncertainty and poor policy alignment necessitate a substantial revision of Australia's land management laws and governance.
The removal of Indigenous children from their families within contemporary Australia is considered by way of both child protection and juvenile justice interventions and within the context of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families. In particular, the article considers the findings and recommendations of the Inquiry in relation to contemporary removals and Government responses to those recommendations.
Climate change has generated interest in the roles and responsibility of indigenous peoples in adapting to and mitigating change, as their culture and social organisation is deeply embedded in land and water. This chapter considers the opportunity offered by the formal recognition of indigenous peoples' property rights in Australia under native title for stronger climate change institutions, and the challenges that persist despite this recognition. Registered Native Title Bodies Corporate (RNTBCs) reflect structures of community governance that have been articulated and recognised under the Native Title Act; indeed, they form the evidence required for proving native title. The chapter compares the experiences of two RNTBCs in Bidyadanga and Kowanyama to identify blockages and opportunities in the laws, policies and relationships that determined their interactions with land and water management institutions.
Can ordinary citizens in a democracy evaluate the claims of scientific experts? While a definitive answer must be case by case, some scholars have offered sharply opposed general answers: a skeptical “no” (e.g. Scott Brewer) versus an optimistic “yes, no problem” (e.g. Elizabeth Anderson). The article addresses this basic conflict, arguing that a satisfactory answer requires a first-order engagement in judging the claims of experts which both skeptics and optimists rule out in taking the issue to be one of second-order assessments only. Having argued that such first-order judgments are necessary, it then considers how they are possible, outlining a range of practices and virtues that can inform their success and likelihood, and drawing throughout on ancient Greek insights as well as contemporary social psychology and sociology of knowledge. In conclusion the ethics of democratic judgment so developed is applied to the dramatic conviction of the members of an Italian scientific risk commission in L'Aquila.
Policies of colonisation and assimilation have had devastating consequences for Aboriginal people. Emphasis must be given to strategies far more diverse than economic development.
The ABS 2006 Post-Enumeration Survey was extended to include a sample of localities from the whole of Australia, thereby providing an estimate of census net undercount reflective of the enumeration in remote Indigenous settlements for the first time. The results revealed substantial undercounting of the Indigenous population in certain jurisdictions. At the same time, census counts in many locations were substantially higher than demographic factors could account for. The analytical and policy issues that arise from this revolve around a simple question: what credence can we give to observed spatial patterns of Indigenous population change? This paper seeks to provide an answer by establishing the spatial relationship between population change and net migration at the small area level. This reveals the detailed geography of census undercount and ‘overcount’ with the former common in remote areas and the latter most evident in regional towns and cities. The findings raise important policy issues about the proper interpretation of Indigenous population change data and the nature of estimates used to determine fiscal resourcing for Indigenous policies and programs.
Abstract A key challenge for contemporary democratic societies is how to respond to disasters in ways that foster just and sustainable outcomes that build resilience, respect human rights, and foster economic, social, and cultural well-being in reasonable timeframes and at reasonable costs. In many places experiencing rapid environmental change, indigenous people continue to exercise some level of self-governance and autonomy, but they also face the burden of rapid social change and hostile or ambiguous policy settings. Drawing largely on experience in northern Australia, this paper argues that state policies can compound and contribute to vulnerability of indigenous groups to both natural and policy-driven disasters in many places. State-sponsored programmes that fail to respect indigenous rights and fail to acknowledge the relevance of indigenous knowledge to both social and environmental recovery entrench patterns of racialised disadvantage and marginalisation and set in train future vulnerabilities and disasters. The paper advocates an approach to risk assessment, preparation, and recovery that prioritises partnerships based on recognition, respect, and explicit commitment to justice. The alternatives are to continue prioritising short-term expediencies and opportunistic pursuit of integration, or subverting indigenous rights and the knowledge systems that underpin them. This paper argues such alternatives are not only unethical, but also ineffective.
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