DP9-Aboriginal-Spirituality

2008; Heil & Macdonald forthcoming). Yet it is not always realistic to expect people working in multicultural
contexts to understand the ontological differences of people they find themselves working with—this requires
immense time and commitment. However, what is essential is that a health practitioner appreciates what
difference is and realises that it will impact on his or her work with others of a different cultural background. It
will be necessary, at the simplest level, for instance, to ask more questions and listen more carefully to the replies.
The starting point is always to avoid one’s own taken-for-grantedness, to problematise it, and to find out what
is and is not similar for that other person one wishes to engage with.
It also requires the person who is helping/assisting to be there for the other and not to be there for the purposes of
their own inquiry. Fredericks (2003) found some Aboriginal women angered by some women health professionals
who ‘sucked information’ from them about Aboriginal culture. The Aboriginal women went to the service for
help, not to educate the white women who were supposed to be there to help them. They also found that some
of the suggestions made by the female health professionals were totally useless, as the suggestions sat too far
outside the cultural context of their lives (Fredericks 2003). This raises the question of how well equipped the
health professionals were to help in the first place or whether they assume they can because of a perception of
inherent neediness of Aboriginal women and their own normative status.
A tendency to see cultural differences as inadequacies, a lack of education or sophistication, bad manners,
hopelessness or even as exotic is a form of racism: it belittles difference instead of trying to understand it, by
giving it equal weight to one’s own way of being in and of comprehending the world. This form of racism is
a common experience of Aboriginal Australian peoples, whose cultural differences have long been devalued,
demeaned and subjected to all forms of interventionist social engineering. This has resulted in many Aboriginal
people feeling devalued, lacking in themselves, and bewildered by the contrary messages their complex worlds
offer them. Wherever they are in Australia today, they live within a world of Western values and practices that
are hegemonic in that these control most of the institutions with which Aboriginal people have to deal. This
does not mean, however, that their sense of being, as a person in the world, changes. It does mean that it
can be unsettled or can lose its traction when more powerful people define as unacceptable certain valued
social practices. A mental health practitioner can, inadvertently but easily, add to such distress by simply being
themselves and assuming they share the world of meanings of an Aboriginal person. They will only be able to do
so if one person in the relationship is bi-cultural enough to deal with the differences. This is often not the case.
However, it is also no easy matter to define what being a person means in another cultural world: it is to understand
beliefs, philosophies, values, norms, socialities, economies and a host of other meanings, practices and attitudes.
Also, cultural systems are dynamic, changing as the people who form them find their own worlds changing and
are required to or wish to respond to changes. A helpful introduction to understanding the Aboriginal world
of difference can be found in Bodley (2000:25–39), and the notion of the person in different cultural contexts is
well positioned in the introduction to Clifford Geertz’s (1973) famous essay, ‘Person, Time, and Conduct in Bali‘
(see also Bodley 2000; Carrithers, Collins & Lukes 1985; Fortes 1987; Reser 1991).
Because our ideas about the world underpin all our everyday actions, one way in which to appreciate where
people are coming from is to learn more about their ideas, their worldviews. As outlined in this discussion paper,
Aboriginal people have co-opted the term Spirituality to try and communicate their worldview to others; it
is designed to convey an Aboriginal reality, a worldview. Of necessity, it is generalised and sometimes too
superficial in order to maintain its accessibility to those who are outsiders to these views. Nor should it be
assumed that Aboriginal people, who are no more homogeneous than Westerners or Europeans, would share all
facets described here, any more than Christians all share the same characteristics. For some Aboriginal people,
these are ideas they have been grounded in all their lives. For others, they have been alienated from them and
seek to relocate themselves within them. These are certain key principles of cultural difference that one can
expect to find among the vast majority of Aboriginal people from coast to coast. Some examples that can be
extrapolated from the literature, include:
• Aboriginal people share a social understanding of personhood that differs considerably from the emphasis
on individualism valued in the Western tradition. They become whole selves through their interactions
and not apart from them. The quality of their social lives as lived within their cultural understandings of
living well is integral to their overall wellbeing (Munn 1970; Myers 1986; Macdonald 2000; Austin-Broos
2003; Rumsey 1994a, 1994b);
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