Develop a case study where you demonstrate how you as a community worker/human services worker/child-care worker/family support worker would adopt a practice of valuing diversity when working with an individual or group from the community or group you have discussed in part A. How does your practice demonstrate a shift from excluding/ignoring/fixing to valuing diversity? Although your case studies can be imagined, all information on service provision and value positions must be fully referenced.
The different types of Indigenous people of the Australian mainland and many other islands, such as Tasmania and Fraser Island are called the Aboriginals. According to genetic lineages, 50,000 years ago Aboriginals entered Australia (Korff, 2021). Aboriginals They are supposedly the first people in Australia. They are not collectively one group, they consist of hundreds of groups between them, having different kinds of languages, histories and cultural traditions (Korff, 2021).
The Aboriginals are the center of plenty of events that have occurred throughout the history of Australia. For example, Survival Day on the 26th of January is often celebration by the majority of the Australians as they consider it to be the day Australia was founded (Banyule Community Health, 2021). However, it is different for the Aboriginals. This is a day of mourning for them, and they refer to this day as the Invasion Day. They mourn their history of injustices which include the loss of their rights to their land and to practice their culture. This day is arguably the biggest Indigenous public holiday in the country, as it is celebrated by all the states and territories of the country from 1994 to portray that the culture of the Aboriginals and Torres Strait Islanders’ remain strong in the country, despite the colonization (Banyule Community Health, 2021).
Another day that is of huge significance is the Mabo Day. This day is basically celebrated as the commemoration of the judgement in 1992 of the Mabo case, of the High Court of Australia. In 1982 May, Eddie Mabo and his friends claimed for native title to the Murray Islands in the Torres Strait. On the 3rd of June 1992, the High Court accepted the claim by Mabo and his friends that they occupied the Island of Mer before the arrival of the British (Banyule Community Health, 2021). It was later found out that indeed, the Meriam people were “entitled as against the whole world to possession, occupation, use and enjoyment of lands in the Murray Islands”. Here, Hopkins is trying to show that High Court used those exact words in quotation to show that the Meriam people had the rights to the Island as it was claimed by Mabo (Banyule Community Health, 2021).
One of the policies that existed previously was that the Aboriginal workers were not paid equally as the non-Indigenous people. For example, from 1918, the Aboriginal workers were paid a minimum of only 5 shillings a day, whereas the non-Indigenous males were earning two pound eight shillings a week in 1945 (Donovan, 2020). Attempts were taken to fix this issue, but failed with the reasoning that it would demolish the industry. This policy has however changed in 1966, when the decision on the proposed variations to the Cattle Station Industry. Although the policy was expected to change around 1966, the implementation was delayed to 1968. Currently, Aboriginals do receive equal pays and benefits from the Government (Donovan, 2020).
Another policy that existed previously and has been a changed version recently is the Close the Gap policy. Indigenous Australians have a life expectancy of 10 years lower than the Non-Indigenous Australians. Although the prime minister has planned to reduce the difference by 2031, it is apparent that the goal is not on track, despite the difference being reduced by 16 percent since 1998 to 2016 (Dorrer, 2016).
The majority have a lot of views and discourses when it comes to the minority group, which is the Aboriginals. According to a research, an implicit bias exists within the community as about 75% people hold a negative image of the Aboriginals in Australia (Curtis, 2020). People often look at them as people who are loud and are often drug oriented people. “For example, if an Aboriginal boy does really well at school, finishes year 12, goes on to enroll at university or into full time employment and becomes the person he wants to be, the reason given to that is because he’s had really supportive parents, a great education, good teachers and he took his opportunities. Now if another Aboriginal boy drops out of school in year 9, ends up in a cycle of destructive behavior where he’s into drugs and other stuff that’s not so good for him – the reason given for that is because he’s Aboriginal” (Gorringe, 2015). Here Gorringe is trying to show how people classify Aboriginals as a symbol for the bad things that happen. When a good thing is done by an aboriginal, the credit is not as loud as the blame when a rather poor thing is done (Gorringe, 2015). Other narratives that exist for the Aboriginals are that they are aggressive towards people, which in my opinion, needs to be changed as that is not true.
As a family support worker, for enabling the practice of valuing diversity and implementing the richness of the same among aboriginals I first interviewed professionals among the indigenous people regarding the biased harassment they face in workplaces. Given practising ways to respect diversity ideas regarding cultural sensibilities and background interventions should be affixed in professional workplaces for non-indigenous people for implementing them with the sense of respecting cultures (Brezigar, 2015). Researcher Durey, Thompson and Wood (2012), presents statistical reports framing the fact that around 53% of aboriginals face sexual biases and racism in Australian workplaces that leading accelerating resignation of 32% of them. Analysing this factor to support families of aboriginals both economically and emotionally I conducted weekly sessions in offices demonstrating to them the aftermath of biased behaviour as well as highlighting the sense of indigenous culture and the richness into their background they incur which furnishes Australia to be a diverse nation. For advocating the practice of diversity and respecting it I asked non-indigenous people to share their opinions regarding the background of aboriginals and then they should also write down their opinion in ways through which offices should make it compulsory for employees to respect aboriginals. I assimilated all of these opinions and then pointed out the difference in perspectives of opinions while sharing with the employees the richness of culture and background aboriginals inherit as well as demonstrated ways through which they could be raised above their standards of lifestyle. I emphasized giving aboriginals equal promotion in workplaces comprehending their performances as well as devising HR policies to ferment strict action regarding biased behaviour against aboriginal employees. Another strategic practice that I took up for intensifying office employees to value the culture of diversity within their workplaces is when I asked them to personally write down on paper the different forms of biases they hold in their minds against indigenous tribes. After accumulating all the anonymous papers, I read aloud every particular biased opinion as well as adjourned the aftermath it can incur into the lives of aboriginals.
Adapting to the ethical practice guideline for community workers which illustrates to implement the principles of social justice, equity and human dignity along with identifying ethical issues that breaches personal boundaries under professional dilemmas I being a family support worker adjourned with these professional sessions in varied office places all across Australia as these sessions shall help to change the quality of lifestyle aboriginals encounter in offices. Researcher Banks and Westoby (2019), illustrates the principles of the code of ethics that states zero discrimination should be claimed upon human beings on the grounds of gender, beliefs, age and status while they should be allowed with their rights to maximise potential till it interferes with human rights. This researcher also claims that any society regardless of professional or social obligations should treat all its members with complete equality and furnish extra provision for those at disadvantage. Adhering to these principles, I administrated that sessions I counted in offices reflecting upon the importance of making aboriginal people raise above their standards of lifestyle along with the methods through which confidence and potential could be maximized for them. I also discussed with HR’s to furnish added advantages for aboriginals for a fixed period likely providing them with technical training so that their potential and ability could well be maximized as well as reward their developments through the raising of their pay-scale so that regardless of biased attributes from non-indigenous people they find confidence into enriching their performances and thus economically supporting their families.
Value positions are analytical frameworks that encapsulate the stigmas of professionalism, efficiency, service and engagement under a single frame. Researcher Sundberg (2019), defines value positions as the ability of new developments or technologies which are highly citizen-centric to accelerate the accountability and efficiency for operations. Analysing this evidence I first brought together some sections of the aboriginal employees and other non-indigenous employees to discuss innovation of operations within their offices. It was reluctantly a cost-effective development through which both groups were able to articulate respect for each other and eliminate scenarios of racism and language barriers between them. Besides this, I also trained the aboriginal people for the development of their professional languages as this strategy should certainly ensure towards increasing of their professionalism as well as make them efficient to encounter racism in workplaces. I have planned my service providers regarding the content of discussions that I shall be rebuking on the different sessions I was going to anchor in varied office places of Australia. I choose the human service model as my service provision model because this model ensures the implementation of interdisciplinary services that can accelerate prevention and ensure the redemption of a certain degree of problems (Mayhew, 2012). This researcher further explains that the human service model delivery is concerned into accelerating professional skills of clients so that they incur problem solving attitude along with interpersonal development at an effective manner. Therefore, to increase efficiency regarding prevention from biased behaviour I planned that in the first few sessions I shall be discussing the importance of diversity along with the aftermaths of racism and biased behaviour towards aboriginals and for the last sessions I shall help the aboriginals redevelop professionalism and their language skills. There won’t be an exact power relationship between me and my clients as I shall be only an instructor and they being my followers yet the services that I have proposed should make aboriginals seem like more professional figures in the workplace and organizational culture and with the ability to increase technical and language skills that can highly be confident to encounter racism. Historically when these groups faced unequal pays and workplace injustices should firmly be eliminated with the rise of technical and language skills for the aboriginals and subsequently these sessions should be a psychological development for all non-indigenous people allowing them to learn respect for diverse communities.
Banyule Community Health (2021). Aboriginal and Torres Strait Islander Significant Dates 2021. Banyule Community Health.
Banks, S. and Westoby, P. eds., 2019. Ethics, equity and community development. Policy Press.
Brezigar, S. (2015). Critical reflections on managing cultural diversity in workplaces in Slovenia. Andragoška Spoznanja, 21(4), 69-82. https://doi.org/10.4312/as.21.4.69-82
Curtis, R. (2020, June 9). Three in four people hold negative view of Indigenous people. ANU
Communications & Engagement. https://www.anu.edu.au/news/all-news/three-in-four-people-hold-negative-view-of-indigenous-people
Donovan, D. (2020, February 6). Indigenous Australians struggle for equality. ABC News.
Dorrer, K. (2016, November 29). How Australia is failing its indigenous people. DW.
Durey, A., Thompson, S., & Wood, M. (2012). Time to bring down the twin towers in poor Aboriginal hospital care: addressing institutional racism and misunderstandings in communication. Internal Medicine Journal, 42(1), 17-22. https://doi.org/10.1111/j.1445-5994.2011.02628.x
Gorringe, S. (2015, May 15). Aboriginal culture is not a problem. The way we talk about it is. The Guardian.
Korff, J. (2021, August 23). Aboriginal Identity: Who is ‘Aboriginal’?. Creative Spirits.
Mayhew, F., 2012. Human service delivery in a multi-tier system: The subtleties of collaboration among partners. Journal of health and human services administration, pp.109-135.
Sundberg, L. (2019). Value Positions and Relationships in the Swedish Digital Government. Administrative Sciences, 9(1), 24. https://doi.org/10.3390/admsci9010024