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Letter

Letter law, customs and family structures to family therapy trainees. The Aboriginal teacher should be remunerated at the same rate as any guest presenter to the training program. Prior to discussing my idea with you at the conference, I briefly talked with Colleen Brown, who thought it a good one and said she would be pleased to act as a consultant to any scheme. While I understand that the introduction of a scheme, such as the one I am suggesting, may meet with stalling opposition, e.g. ‘too hard’, ‘the Aboriginal community won’t want to do it’, ‘it will be too expensive’ etc., I urge you to encourage all family therapy associations, training programs and practitioners to give it serious and urgent consideration. I have sent a copy of this letter to the President of the Board, for his information. Yours sincerely, Elisabeth Scott Editors’ Note: The President of the Board, Brian Stagoll, has asked that this letter be brought to the notice of all readers of the ANZJFT. ence commonly is—based on what we see, hear and feel—that this person does not understand where we are coming from (his/her historical experience is simply different). It is difficult to trust that the counsellor is there for us if we sense that s/he may be feeling guilty or defensive. The counsellor may also be seen as a representative of the historical atrocities. In this context, how can we work through the grief of losing our families, our language and much else? Indigenous Counsellors are needed! Some of the above problems also apply when Indigenous people enter study in non-Indigenous courses. This is why only a small minority of Indigenous people have sought conselling, or undertaken study in this area. But it will happen; it is a matter of time and patience and this patience needs to come from the people themselves, and from you, the non-Indigenous community. I believe that it will take the Indigenous people themselves to develop training packages (as I am doing) that incorporate the Past (our history/their history), the Present (including historical impacts), and the Future (incorporating our Spirituality with the Physical world). In South Australia we have begun moving in the suggested direction and can be proud of that. May Elisabeth’s suggestion plant seeds in other states, where it will be up to others to water and nurture them and produce fruit. But be patient with us-as a race of people. Rosemary Wanganeen Sacred Site Within Healing Centre http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Australian and New Zealand Journal of Family Therapy Wiley

Letter

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Publisher
Wiley
Copyright
1998 The Australian and New Zealand Journal of Family Therapy
ISSN
0814-723X
eISSN
1467-8438
DOI
10.1111/j.0814-723X.1998.00049.x
Publisher site
See Article on Publisher Site

Abstract

law, customs and family structures to family therapy trainees. The Aboriginal teacher should be remunerated at the same rate as any guest presenter to the training program. Prior to discussing my idea with you at the conference, I briefly talked with Colleen Brown, who thought it a good one and said she would be pleased to act as a consultant to any scheme. While I understand that the introduction of a scheme, such as the one I am suggesting, may meet with stalling opposition, e.g. ‘too hard’, ‘the Aboriginal community won’t want to do it’, ‘it will be too expensive’ etc., I urge you to encourage all family therapy associations, training programs and practitioners to give it serious and urgent consideration. I have sent a copy of this letter to the President of the Board, for his information. Yours sincerely, Elisabeth Scott Editors’ Note: The President of the Board, Brian Stagoll, has asked that this letter be brought to the notice of all readers of the ANZJFT. ence commonly is—based on what we see, hear and feel—that this person does not understand where we are coming from (his/her historical experience is simply different). It is difficult to trust that the counsellor is there for us if we sense that s/he may be feeling guilty or defensive. The counsellor may also be seen as a representative of the historical atrocities. In this context, how can we work through the grief of losing our families, our language and much else? Indigenous Counsellors are needed! Some of the above problems also apply when Indigenous people enter study in non-Indigenous courses. This is why only a small minority of Indigenous people have sought conselling, or undertaken study in this area. But it will happen; it is a matter of time and patience and this patience needs to come from the people themselves, and from you, the non-Indigenous community. I believe that it will take the Indigenous people themselves to develop training packages (as I am doing) that incorporate the Past (our history/their history), the Present (including historical impacts), and the Future (incorporating our Spirituality with the Physical world). In South Australia we have begun moving in the suggested direction and can be proud of that. May Elisabeth’s suggestion plant seeds in other states, where it will be up to others to water and nurture them and produce fruit. But be patient with us-as a race of people. Rosemary Wanganeen Sacred Site Within Healing Centre

Journal

Australian and New Zealand Journal of Family Therapy – Wiley

Published: Mar 1, 1998

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