Lowitja Institute Repository

https://lowitja.intersearch.com.au/handle/1/1

We are Australia’s only Aboriginal and Torres Strait Islander community controlled health research institute, named in honour of our namesake and co-patron, the late Dr Lowitja O’Donoghue AC CBE DSG. We deliver high-impact quality research, knowledge exchange, and by supporting a new generation of Aboriginal and Torres Strait Islander health researchers. This repository contains information on Lowitja research outputs.
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Aboriginal and Torres Strait Islander people's domains of wellbeing: a comprehensive literature review.
(2019-06-15) Butler T.L.; Anderson K.; Garvey G.; Cunningham J.; Ratcliffe J.; Tong A.; Whop L.J.; Cass A.; Dickson M.; Howard K.
There are significant health and social disparities between the world's Indigenous and non-Indigenous people on factors likely to influence quality of life (QOL) and wellbeing. However, these disparities in wellbeing are not captured in conventional QOL instruments, as they often do not include dimensions that are likely to be relevant to Indigenous people. The objective of this comprehensive literature review was to identify these wellbeing domains for Aboriginal and Torres Strait Islander people in Australia (hereafter, respectfully referred to collectively as Indigenous Australians). We searched PsycINFO, MEDLINE, Econlit, CINAHL, and Embase (from inception to June 2017, and updated in March 2019), and grey literature sources using keywords relating to adult Indigenous Australians' QOL and wellbeing. From 278 full-text articles assessed for eligibility, 95 were included in a thematic analysis. This synthesis revealed nine broad interconnected wellbeing dimensions: autonomy, empowerment and recognition; family and community; culture, spirituality and identity; Country; basic needs; work, roles and responsibilities; education; physical health; and mental health. The findings suggest domains of wellbeing relevant to and valued by Indigenous Australians that may not be included in existing QOL and wellbeing instruments, domains that may be shared with Indigenous populations globally. This indicates the need for a tailored wellbeing instrument that includes factors relevant to Indigenous Australians. Developing such an instrument will ensure meaningful, culturally-relevant measurement of Indigenous Australians' wellbeing.Copyright © 2019 Elsevier Ltd
Aboriginal perspectives of child health and wellbeing in an urban setting: developing a conceptual framework.
Priest N.; Mackean T.; Davis E.; Briggs L.; Waters E.
Health and wellbeing is defined internationally as a multi-dimensional and holistic concept, particularly within Indigenous worldviews. However, in Australia there is a lack of detailed frameworks supporting such definitions that are founded on Aboriginal knowledges. This study aimed to explore Aboriginal perspectives of child health and wellbeing in an urban setting. Qualitative interviews with 25 care-givers of Aboriginal children living in Melbourne, Australia were conducted. Aboriginal people and community controlled organisations were collaborative partners in all stages of the research. A conceptual framework of Aboriginal child health and wellbeing in an urban setting was developed comprising four main themes: Strong Culture; Strong Child; Strong Environment; and Strengths and Challenges. Aboriginal conceptions of culture are considered central to Aboriginal child health and wellbeing in an urban context. A holistic framework that privileges Aboriginal knowledge of child health and wellbeing has not previously been available. Further exploration of socio-ecological models within Aboriginal child health and wellbeing contexts is needed. This study identifies dimensions for further exploration in research, policy and practice. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Developing a framework identifying the outcomes, principles and enablers of 'gathering places': perspectives from Aboriginal people in Victoria, Australia.
(2021-07-15) Kingsley J.; Munro-Harrison E.; Jenkins A.; Thorpe A.
Aboriginal 'gathering places' have been described as cultural hubs, healing centres, and social meeting places. This article explores a gap in the literature on the health and wellbeing outcomes of gathering places from the perspectives of Aboriginal people who attend them. The aim of this study was to develop a framework to articulate the enablers, principles, and outcomes of 'successful' Aboriginal gathering places. In this study, sixty-nine (n = 69) community members participated in qualitative interviews or focus group discussions across thirteen gathering place sites in Victoria (Australia). The research found that gathering places address social health disparities through the provision of a broad range of health and wellbeing programs that benefit Aboriginal community members accessing them. Gathering places were described by participants as providing connections to place, Aboriginal culture, and healing and mainstream health services that enhanced wellbeing. These findings contribute to a better understanding of how Aboriginal gathering places function and offer strategies for creating culturally safe and welcoming settings for Aboriginal peoples, with potential for consideration in international contexts. This research informed a best-practice framework and outlines different models for developing community empowering and culturally affirming gathering places for improving Aboriginal people's access to culturally appropriate health and support services, while simultaneously reducing health and social inequalities. Key elements of this framework that contribute to a successful gathering place include the people, place (location/facilities), programs and community themselves, whilst the principles that enable these places include elements like self-determination, respect of culture, sustainability and strong governance.Copyright © 2021 Elsevier Ltd
Developing Aboriginal and Torres Strait Islander cultural indicators: an overview from Mayi Kuwayu, the national study of Aboriginal and Torres Strait Islander wellbeing.
(2022-08-23) Bourke S.C.; Chapman J.; Jones R.; Brinckley M.-M.; Thurber K.A.; Calabria B.; Doery K.; Olsen A.; Lovett R.
Background: For Aboriginal and Torres Strait Islander peoples, culture is foundational to health and wellbeing. However, its inherent conceptual complexity and diversity across and within different Aboriginal and Torres Strait Islander cultural groups means that it has rarely been explored in depth by epidemiological research. As a result, there are very few measures which adequately represent the heterogeneity and importance of Aboriginal and Torres Strait Islander cultures for health and wellbeing. Tools grounded in the social determinants of health are mostly based on European academic opinion about what constitutes culture and wellbeing, and the views of Indigenous peoples are rarely included. Mayi Kuwayu, the National Study of Aboriginal and Torres Strait Islander Wellbeing, developed a new survey tool based on health and wellbeing as perceived by Aboriginal and Torres Strait Islander people. This paper describes several of the key processes used to identify cultural domains and develop questionnaire items for the survey tool, reflecting the importance of culture to Aboriginal and Torres Strait Islander peoples. Method(s): Focus groups were conducted at community organisations and conferences with Aboriginal and Torres Strait Islander people. These sessions were aimed at identifying key cultural domains to be addressed by the Mayi Kuwayu questionnaire and to field test drafts of the questionnaire, which were then modified according to focus group feedback and expert input. Result(s): Extensive community consultations allowed us to identify key cultural domains, generate questionnaire items, and test initial content validity. The six overarching cultural domains identified during the development of the Mayi Kuwayu questionnaire were: Connection to Country; Beliefs and knowledge; Language; Family, kinship, and community; Cultural expression and continuity; and Self-determination and leadership. Conclusion(s): The processes used by Mayi Kuwayu have generated meaningful cultural items for use in Aboriginal and Torres Strait Islander health and wellbeing research. Further assessment of these processes, including a comparison with best practice guidelines and psychometric testing of the items and scales developed, will be conducted in a future program of work.Copyright © 2022, The Author(s).
Development of the What Matters 2 Adults (WM2A) wellbeing measure for Aboriginal and Torres Strait Islander adults.
Howard K.; Garvey G.; Anderson K.; Dickson M.; Viney R.; Ratcliffe J.; Howell M.; Gall A.; Cunningham J.; Whop L.J.; Cass A.; Jaure A.; Mulhern B.
Purpose: As wellbeing is culturally bound, wellbeing measures for Aboriginal and Torres Strait Islander peoples must be culturally relevant and grounded in Aboriginal and Torres Strait Islander values and preferences. We describe the development of a nationally-relevant and culturally grounded wellbeing measure for Aboriginal and Torres Strait Islander adults: the What Matters to Adults (WM2A) measure. Methods: We used a mixed methods approach to measure development, combining Indigenist methodologies and psychometric methods. Candidate items were derived through a large national qualitative study. Think-aloud interviews (n = 17) were conducted to assess comprehension, acceptability, and wording of candidate items. Two national surveys collected data on the item pool (n = 312, n = 354). Items were analysed using exploratory factor analysis (EFA), and item response theory (IRT) to test dimensionality, local dependence and item fit. A Collaborative Yarning approach ensured Aboriginal and Torres Strait Islander voices were privileged throughout. Results: Fifty candidate items were developed, refined, and tested. Using EFA, an eight factor model was developed. All items met pre-specified thresholds for maximum endorsement frequencies, and floor and ceiling effects; no item redundancy was identified. Ten items did not meet thresholds for aggregate adjacent endorsement frequencies. During Collaborative Yarning, six items were removed based on low factor loadings (<0.4) and twelve due to conceptual overlap, high correlations with other items, endorsement frequencies, and/or low IRT item level information. Several items were retained for content validity. The final measure includes 32 items across 10 domains (Balance & control; Hope & resilience; Caring for others; Culture & Country; Spirit & identity; Feeling valued; Connection with others; Access; Racism & worries; Pride & strength). Conclusions: The unique combination of Indigenist and psychometric methodologies to develop WM2A ensures a culturally and psychometrically robust measure, relevant across a range of settings and applications. (PsycInfo Database Record (c) 2024 APA, all rights reserved)
Examining the associations between Indigenous rangers, culture and wellbeing in Australia, 2018-2020.
(2021-08-24) Wright A.; Yap M.; Jones R.; Richardson A.; Davis V.; Lovett R.
The centrality of culture to Indigenous peoples' health and wellbeing is becoming increasingly acknowledged in government policy. In Australia, the Indigenous Ranger program is a leading example of employment that supports increased cultural participation. In 2017, we demonstrated higher life satisfaction and family wellbeing among Indigenous Rangers compared to non-Rangers in Central Australia. Using an expanded national dataset, this present study aimed to: examine if associations between Ranger status and wellbeing continued to be observed in Central Australia; assess if these associations were observed among non-Central Australian Rangers; and, quantify the effect of mediating variables (Rangers status, cultural factors) on wellbeing outcomes. We analyzed Mayi Kuwayu baseline data (n = 9691 Aboriginal and Torres Strait Islander people) and compared participants who identified as past or currently employed Rangers compared to non-Rangers across two geographic locations (Central Australia, non-Central Australia). Ranger participation was significantly associated with very high life satisfaction and family wellbeing in Central Australia (high life satisfaction PR 1.31, 95%CI 1.09-1.57, and family wellbeing (PR 1.17, 95%CI 1.01- 1.36) and non-Central Australia (high life satisfaction PR 1.29, 95%CI 1.06-1.57), family wellbeing (PR 1.37, 95%CI 1.14-1.65). These findings concord with those observed in the 2017 proof-of-concept study. Additionally, we found that Ranger status partially mediated the relationships between ex-isting cultural practices (first language as your Indigenous language and living on your country) and the two wellbeing outcomes. Current cultural practices, spending time on country and speaking your Aboriginal language, also partially mediated the associations between Ranger status and high life satisfaction, and between Ranger status and high family wellbeing. This analysis supports evidence that both Ranger employment and cultural participation are contributors to wellbeing. Ranger work is not only good for land, but it is good for people. As such, determining policies that mutually acknowledge and enhance culture, health and wellbeing will likely have additional benefits for the broader Aboriginal and Torres Strait Islander population.Copyright © 2021 by the authors. Licensee MDPI, Basel, Switzerland.
How do Yolnu recognise and understand their children's learning? Nhaltjan nuli ga yolnuy nhama ga marr-dharanan djamarrkuliw marngithinyawuy?
Armstrong E.; Maypilama L.; Fasoli L.; Guyula A.; Yunupinu M.; Garrutju J.; Gundjarranbuy R.; Gapany D.; Godwin-Thompson J.; Lowell A.; Yolnu
Indigenous families have culturally-specific strengths, priorities, and methods for assessing their children's development. Recognition and support of children's and families' strengths are important for identity, health and wellbeing. However, strengths can be missed in assessment processes developed in non-Indigenous contexts. Yolnu are First Nations Australian peoples from North-East Arnhem Land. This study was conducted to explore Yolnu early childhood development, assessment and support in response to concerns that Yolnu strengths and priorities are often not recognised. The cultural and linguistic expertise of Yolnu researchers was central in this qualitative study. Rich empirical data were collected through a form of video reflexive ethnography with six children and their extended families over seven years and through in-depth interviews with 38 other community members. An iterative process of data collection and analysis engaged Yolnu families and researchers in a collaborative, culturally responsive research process which drew on constructivist grounded theory methods. Findings illustrate how Yolnu children are immersed in complex layers of intertwined and continuous testing and teaching processes integrating holistic frameworks of cultural identity and connection, knowledge and practices. Yolnu families monitor and recognise a child's development through both direct and explicit testing and through observing children closely so that children can be supported to keep learning and growing into their knowledge, strengths and identity. Yolnu expressed concern that such learning is invisible when the child is viewed through non-Yolnu lenses and assessed with processes and tools from outside the community. Indigenous peoples have a right to culturally congruent assessment of their children. Those who share the child's culture and language have the expertise to ensure that cultural strengths and priorities are recognised and understood. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
Indigenous research methodology - weaving a research interface.
Ryder C.; Mackean T.; Coombs J.; Williams H.; Hunter K.; Holland A.J.A; Ivers R.Q.
Indigenous research Knowledges and methodologies have existed over millennia, however it is only recently that Indigenous scholars have been able to challenge institutional Western hegemony to reclaim sovereignty in the research space. Despite the high volume of quantitative research describing Aboriginal and Torres Strait Islander health, there has been limited evaluation of the value added through incorporation of Indigenous Knowledges and methodologies. 'Research at the interface' has been discussed as an Indigenous research methodology for researchers to contextualise and inform their research practices, between Indigenous and Western systems of knowledge. In this article we address the significance of 'research at the interface' for Aboriginal and Torres Strait Islander research, as an exciting opportunity for innovation to ensure strength, self-determination and resilience for Aboriginal and Torres Strait Islander communities engaged in research. We also introduce weaving a methodology for 'research at the interface' as a process for conceptualising Indigenous and quantitative research methodologies at the interface. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Inter-generational transmission of Indigenous culture and children's wellbeing: evidence from Australia.
Dockery A..M.
A limited body of empirical evidence suggests a strong sense of cultural identity promotes wellbeing and other socio-economic outcomes for First Nations people, including for Indigenous Australians. A challenge to this evidence is potential endogeneity: that Indigenous people who achieve positive outcomes are then more likely to maintain and engage in their traditional culture. Data from Australia's Longitudinal Study of Indigenous Children were used to address that challenge. Indigenous parents' attitudes and practices with respect to passing on traditional culture to their children in early childhood were related to children's later health and socio-emotional adjustment. Exploratory factor analysis identified three key elements of parental transmission of Indigenous culture to their children: connection to country, connection to kin and traditional knowledge. Parents fostering a strong kinship connection was found to contribute to positive child development. Positive effects of connection to country and parental desires to pass on traditional knowledge were also identified in some regional contexts, providing further evidence that traditional Indigenous cultures should be seen as a resource for addressing Indigenous disadvantage, not a contributing factor. The research design eliminates the possibility of (the child's) outcomes 'causing' greater cultural identity or engagement, but not the possibility of omitted variables shaping both parents' practices toward cultural engagement and child outcomes. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Participative research in a remote Australian Aboriginal setting.
Kildea S.; Barclay L.; Wardaguga M.; Dawumal M.; Maningrida
This article describes the research process used to develop and evaluate an Internet-based resource aimed at improving access by health professionals to Australian Aboriginal cultural knowledge specific to pregnancy and childbirth. As a result of the research, women's stories from Maningrida were recorded and presented on the 'Birthing Business in the Bush Website' which provided a platform for Aboriginal Australian women from Maningrida to present cultural and other information to maternity care practitioners. In particular, this article describes the development of the participatory action research combined with an Aboriginal research process, and how this was guided by the Aboriginal co-researchers and participants. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Social and emotional well-being: "Aboriginal health in Aboriginal hands".
Dudgeon P.; Gibson C.; Bray A.
An understanding of the Aboriginal and Torres Strait Islander health discourse of social and emotional well-being (SEWB) is necessary for effective and culturally safe work in rural and remote communities. Composed of seven inter-connected domains of well-being-country, culture, spirituality, community, family and kinship, mind and emotions, and body-SEWB represents a cultural understanding of Aboriginal and Torres Strait Islander relationality, identity, and holistic individual, family, and community health. Risk and protective factors for SEWB are detailed, evidence which supports the connections between well-being and the domains is presented, and finally, the findings of a strengths-based SEWB inquiry with older people in a remote community are discussed. In total, this chapter provides a valuable guide to essential principles, concepts, and practices, for those working with Aboriginal and Torres Strait Islander in rural and remote areas. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
The path to eldership: results from a contemporary Indigenous Australian community.
(2022-04-27) Eades O.; Toombs M.R.; Cinelli R.; Easton C.; Hampton R.; Nicholson G.C.; McCabe M.P.; Busija L.
Background and Objectives: Traditionally, Elders have held a unique social position within Indigenous Australian communities. This study aimed to identify the characteristics of Indigenous Elders that distinguish them from other people in their community. Methods: Using a community-based participatory research approach, the study was conducted in a regional Indigenous community in Southeast Queensland. The design and data collection methods were informed through a community forum, known as a "Yarning Circle." One-on-one semistructured interviews and focus groups with community members were carried out by Indigenous researchers. Data were analyzed in NVivo software, using thematic analysis (TA), with themes derived directly from data. Results: Fifty individuals participated in the study. The participants' median age was 45 years (range 18-76 years) and 31 (62%) were female. TA identified 3 overarching themes related to Elders' attributes: (a) distinguishing characteristics of Elders (subthemes of respect, leadership, reciprocity, life experience, approachability, connection to traditional culture, and transmitting knowledge through generations); (b) how one becomes an Elder (earnt eldership, permanency of eldership, mentors and role models, age); and (c) threats to Elders' influence (intergenerational gap, community disconnect, and cultural trauma). Discussion: Our results build a greater understanding of the contemporary role of Indigenous Australian Elders, which will inform the development of future interventions directed at strengthening Elders' role in their communities.Copyright © The Author(s) 2021. Published by Oxford University Press on behalf of The Gerontological Society of America. All rights reserved. For permissions, please e-mail: journals.permissions@oup.com.
Tools of engagement: selecting a next speaker in Australian Aboriginal multiparty conversations.
Blythe J.; Gardner R.; Mushin I.; Stirling L.; Murrinhpatha; Garrwa; Gija; Jaru
Building on earlier Conversation Analytic work on turn-taking and response mobilization, we use video-recorded multiparty conversations to consider in detail how Australian Aboriginal participants in conversation select a next speaker in turns that are grammatically designed as questions. We focus in particular on the role of a range of embodied behaviors, such as gaze direction, body orientation, and pointing, to select-or avoid selecting-a next speaker. We use data from four remote Aboriginal communities to also explore the claims from ethnographic research that Aboriginal conversations typically occur in nonfocused participation frames. Data are in Murrinhpatha, Garrwa, Gija, and Jaru with English translations. (PsycInfo Database Record (c) 2021 APA, all rights reserved)

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