how the communities used to interact with the aboriginal children, families, and communities to improve their lives through the child protection system in Western Australia

how the communities used to interact with the aboriginal children, families, and communities to improve their lives through the child protection system in Western Australia

Description

The article by the Department for child protection and family support (2016) ‘Aboriginal services and practice frame-work 2016-2018’ highlight how the communities used to interact with the aboriginal children, families, and communities to improve their lives through the child protection system in Western Australia. Aboriginal families and communities, together with the Torres strait islander peoples, are acknowledged by the Department for child labour and family support as their traditional owners of the land they live. The department bound together with the history of all the aboriginal children, families, and communities for their effort in history and the land they acquired. The paper discusses some of the frame-work laid down to help the aboriginal children and the Torres strait islanders people assimilated in the community and how they will be supported and treated. In this light, the summary of all the procedures utilized in the process will be discussed (Oelke, Thurston, & Turner, 2016).

Some compounding principles in the frame-work guided the procedures of child placement in the community from either the aboriginal or the Torres Strait Islander people. According to Oelke et al. (2016), the frame-work articulated that the rights of those families need to be s considered during their placement. The principles were to guide, develop, and implement policies, practices, and programs. This was essential when working with families and children. Some of the principles aspects include equity and access. The frame-work concentrated on the removal of barriers in the participation of aboriginal people in any activity in a community and child protection. Also, cultural safety and security were adhered to, in this regard, aboriginal beliefs together valuing their knowledge, were to be enhanced.

Accountability was a key aspect, too whereby, the impacts of policies, practices, and programs were to be outlined on how they may affect the families before they are implemented. The partnership aspect is of great importance in that a genuine partnership is applied to help facilitate a long-term relationship due to the trust created and recognition of the families’ cultural knowledge and history. The respectful engagement has adhered together with decision making, which is shared and the well-being of aboriginal children.

Appropriate communication is of great importance in that strategies developed will be implemented, and the success of aboriginal children’s placement is facilitated (Nakamura, Umeki, & Kato, (2017). Communication help in capacity building in that procurement of services is denoted, which helps to attain the best needs of aboriginal children and families. Community engagement strengthens relationships through respectful cultural recognition and a suitable communication mechanism. Communication also facilitates practice development such that culturally safe practices are incorporated with responsive practices. Through dialogue, people’s development is promoted in that two-way learning between the aboriginal and non –aboriginal communities are adhered to.

The suggestions for the organization attempting to change their relationships with the aboriginal children, families, and communities revolve around the need to improve the outcomes of their relationship. Some of the suggestions include; giving the aboriginal families chances to achieve their life potential, working in partnership that helps to keep children in safe and healthy families, promote cultural competence by supporting aboriginal cultures and beliefs, inclusion, and cultural security. Finally, recruiting, supporting, developing, and retaining aboriginal staffs and carers to facilities provision of effective services (Westerman, 2010).

Reflections

The frame-work, in my opinion, will be successful when implemented due to the laid down principles in the process. Implementation plan with actions, timeframe, and responsibilities facilitated the operation of the frame-work. In these lights, the principles high lightened will work in collaboration with the implementation plan to maintain total replacement of the aboriginal children, families, and communities to the people. Torres Strait islanders people too, were well assimilated in the community (Long, & Sephton, 2011). Partnership promotes a lot since the aboriginal children and the families were incorporated in the system where their staffs and the carer used the same premises as other peoples. The frame-work was effective when the laid down implementation plan for the same adhered.

Conclusion

Implementation Plan for the frame-work facilitates the achievement of the procedures. In this light, the guide principles, when followed, helped the replacement of the aboriginal children and families in the community. Engagement with the children and families and absorption, as well as recognizing the cultural beliefs and practices of aboriginal families, aided in the replacement process. According to Nakamura, et al., (2017) the communication aspects applied also facilitated the working of implementation plans.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

References

Long, M., & Sephton, R. (2011). Rethinking the “best interests” of the child: Voices from Aboriginal child and family welfare practitioners. Australian Social Work, 64(1), 96-112.

Nakamura, H., Umeki, H., & Kato, T. (2017). Importance of communication and knowledge of disasters in community-based disaster-prevention meetings. Safety Science, 99, 235-243.

Oelke, N. D., Thurston, W. E., & Turner, D. (2016). Aboriginal homelessness: A frame-work for best practice in the context of structural violence. International Indigenous Policy Journal, 7(2).

Westerman, T. (2010). Engaging Australian Aboriginal youth in mental health services. Australian Psychologist, 45(3), 212-222.