WHY QUESTIONS

These are questions I have asked in various forums from time to time. I have asked them about those who post on LinkedIn. Often, I hear nothing back from those to whom I have replied, with those replies being a response to people who be-cry the fact that the treatment of and regard Indigenous Australians is insensitive and harmful.

The strong inference is always that fixing the issues has to come from the government, agencies, or a change in attitude by those held accountable by writers.

In this context, my questions are pertinent to ‘The Voice’. There is an assumption that if the Voice gets passed into our constitution by the referendum, then all these issues will somehow be corrected: Without the Voice, there can be no fixing.

I was involved with Aboriginal Education in both WA (1970, 1974/75) and the NT (1975 – 82) as a school leader. With staff, I initiated many programs that greatly benefit children of young ages. I worked to ensure school attendance and had the support of communities.

I have also undertaken formal studies in the field of Indigenous Education.

I add this chronology to point out that my responses to your comments are not from someone unaware.

• Why are parents and primary caregivers not looking after their children? Why are parents and caregivers excused from looking after their children?

• Why are Elders now apparently powerless when it comes to the management of children and youth within communities?

• Why are non-Indigenous persons deemed wholly responsible for issues about the health and welfare of Indigenous youth and adults?

• Why don’t people take responsibility for their health; why do they blame the health department and other agencies for poor health and illness when a great deal comes from their chosen behaviours? mn

• Why are parents and caregivers not responsible for ensuring their children attend school?

• Why are teachers and the education department blamed when children leave school as functional illiterates when that has been and is the result of them not attending school?

• Why is it deemed racist when issues are raised and the need for self-responsibility is pointed back to families from where the problems arise?

• Why do some mothers in our country who are pregnant drink alcohol while pregnant, with this leading to FASD issues?

• Why are Indigenous people coming into towns from communities not responsible for their accommodation?

• What happens to those who are victims of crime when it comes to damaged premises, stolen cars and so on?

• Is the need for welfare support occasioned by the expenditure priorities of parents and caregivers who should be providing for children?

• What should happen in the many cases of children and young people roaming the streets and getting into trouble because they feel unsafe at home?

• If agencies take children from unsafe homes, are they not faced with ‘double jeopardy’ because of accusations of stealing children from parents?

• Are responsibilities that should belong to parents being passed to government instrumentalities, with parents and caregivers shrugging and inferring that various government agencies should pick up their commitment?

• Should ANY responsibility for the upbringing of children belong to parents?

• Why don’t you write about the role parents should play in raising their children; are they excused from any responsibility?

• Do young people act socially negatively because they feel a sense of entitlement because Australia is a country where its First Peoples were first? Do they think ‘owed’ by being first?

• With respect, why is it that Indigenous people within communities, clans and families take no responsibility for the maintenance of their homes and the care of their children? Why are government agencies blamed for this lack of self-help and care?

• Recognition for service rendered based on Aboriginality.

• Recognition through law and its light-handed application.

• Separation of flags and specific honour (Two/three flags, one flag).

• Scholarships and educational support.

• Salutation and recognition of Indigenous persons on documents.

• Naming and acknowledgement of country on television and radio. This includes orally and visually recognising the indigenous land from which the story is being transmitted.

• The acceleration of rebranding topographical and geographic landmarks, including rivers and coastal areas, with their Indigenous names, often without any reference to the name replaced.

• In a similar vein, name replacements for towns, thoroughfares, and geographic locations of football and other sporting teams.

• Recognising Indigenous Australians, past and present, before radio coverage of AFL football on radio. (Why is no mention made of ‘present others’)

• Welcome to country acknowledgement at more and more functions.

• Play on and magnification of ‘first people’ in increasing social, economic and political contexts.

• Authorities are trying extra hard never to acknowledge the source of social and cultural conflicts.

• Authorities are willing to take the blame and absorb responsibility for adverse consequences and issues arising from the conflict between First Nations people.

• There is an overplay on ‘landlord’ and first people offering elevation, with a commensurate diminishment of non-indigenous persons regarding them as ‘tenants’ within Australia.

• We are ever-increasing monetary amounts to compensate Indigenous Australians for past offences. Recompense has been ongoing for decades. Yet frequently, that restitution is overlooked, and many people believe it has never been offered or accepted.

• “Owning” and taking the blame for the actions of our forefathers.

• Relaxing the obligation of school attendance (60% = 100%).

• The holding of special events is available only to Indigenous Australians. These include sporting fixtures, recognition of prominent people, cultural awards, citizenship recognition and so on. Indigenous Australians can also compete and be recognised in sporting and cultural events and awards programs available to all Australians.

• More generous support is available to Indigenous students attending school, primarily secondary and tertiary schooling than is available to other Australians.

• The encouragement to progress academically and in vocational and training terms is enhanced by the extension of bursaries, scholarships, study allowances, and other benefits to Indigenous Australians to support them during their study and training years. Employers are offered consideration if they accept Aboriginal trainees into apprenticeship programs.

• Many contracts, at least in the Northern Territory, are offered for tender on the basis of Aboriginal-owned and controlled companies being preferred in tendering situations.