Indigenous Health

Dispossessed, but still spiritual: a sociocultural reflection on the health status of Indigenous Australians in 2014.
Australia is a developed, or ‘first world’, country with a generally high standard of living. But the health status of Indigenous Australians falls far below that of other Australians. Today, Indigenous Australians suffer the worst health status of any identifiable group in Australia: such health status that would not be tolerated if it affected all Australians (Saggers, 2007; Smith, 2007; Thomson, Burns, Hardy, Krom, & Stumpers, 2007). Indigenous infant mortality rates are 10-15 percent, compared to 0.5% for the rest of Australians (ABS, 2007). Life expectancy for Indigenous Australians currently falls short of the rest of

It is now acknowledged that past government legislation and practices enforced on Indigenous Australians- from the time of colonisation, through the protection era of the late 1900’s and the assimilation policies of the early 20th century which resulted in the discriminatory “White Australia” and “Stolen Generation” policies- have contributed to Indigenous Australians being one of the most socio-economically disadvantaged groups in Australia (Thomson et al., 2007). The social determinants of health of Indigenous Australians have been entrenched in the inequalities created and supported by racial and social discrimination (Larson, Gillies, Howard, & Coffin, 2007). The effects of these inequalities over generations, and the collective cultural grief caused by this disempowerment that is part of Indigenous culture today (DOCS, 2009), have further disempowered Indigenous Australians from the ability to self-improve their social determinants of

Traditionally, the Indigenous understanding of illness involved concepts of the sufferer bearing the consequences of actions within a social or sacred sphere (Hunter, 1993). This is seen in the holistic approach to healing and health taken by the traditional Indigenous healers, or nunkurri. All the four elements of life – the physical, emotional, mental, and spiritual – are represented in the Indigenous healing ceremony (Jagamurra, 2009). Contrasting with this is the western view of a mechanical or structural cause for disease, rather than a social or sacred explanation. The lack of credence given by western society to the skill and efficacy of the nunkurri’s work within his own community shows the current poor understanding of the complexities of Indigenous health by governments and health professionals. This hinders the cultural competence that is required to assist Indigenous people towards self-determination in regard to their future health status (King, Smith & Gracey, 2009). Indigenous Australians still seek pluralistic and holistic solutions to health problems involving improvement of social conditions, rather than medical interventions alone (Stephens, Nettleton, Porter, Willis & Clark, 2005). Past and present suffering can be a powerful emotional force which becomes an intrinsic part of developing the inner knowledge necessary for change and transformation in both