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Naomi Wharton
Generation
The forcible removal of Aboriginal children from their communities known as the
Stolen Generation left a scar on Aboriginal people and culture in Australia. Has had
those originally removed and those to come” (Priest, McKean, Davis, Waters and
Briggs, 2012.). Mitchell (2007) claims inequalities in Aboriginal health can be drawn
back to history, understood in the context of colonial times and the forcible
dispossession (Priest et al., 2012.) However, Hunter (2002) argues this view is
distorted and in blaming the inheritance distress of ancestors for wellbeing denies
2002.) Hunter (2002) fails to accept the connectedness of dysfunctional family to the
suicide and abuse spawned from history of the Stolen Generation. In working in East
Kalgoorlie Primary with pre-kindergartens one student’s remark when being told not
to strike another student was “but my mum hits my dad?” Primary evidence to linking
happens that this child’s parents disagree in the schooling of their child. Commonly
this mistrustful ideology of western figures of authority such as teachers and police is
The Stolen generation took place throughout the 1900s. Today, in 2017, cultural
assimilation is often dismissed as a past time by many Westerners. That the solution
of ongoing grief was subsided by Kevin Rudd’s national apology in 2008 on February
the 13th. An ignorance of ancestral trauma and grief is due to the lack of
INDIGENOUS STUDENT AND TEACHER IDENTITY AND WELLBEING 3
aboriginal children into Anglo- Australian settings. This lack in understanding and
prevalence today. An underlying racism, the ‘us and them’ mentality, is detrimental to
and the social multicultural integration are proactive steps that can really progress
of oneself. The loss of culture from stolen generation has been seen in the extinction
(2016) claims many aboriginal youth today find themselves suspended between
traditional and modern identities, leaving them with a heightened risk of ‘negative
identity crisis in disguised as crime and treated as crime will not break this cycle of
poor wellbeing. Breaking this cycle “both an ethical responsibility and as a means of
internalised racism” (Priest et al., 2012.) A point, Hunter (2002), can agree with. That
References
Hoffnung, M., Hoffnung, R., Seifert, K., Burton Smith, R., Hine, A., Ward, L., &
Hunter, E. (2002). ‘Best intentions’ lives on: untoward health outcomes of some
Priest, N., Mackean, T., Davis, E., Waters, E. & Briggs, L (2012). Strengths and
challenges for Koori kids: Harder for Koori kids, Koori kids doing well - exploring
wellbeing. Health Sociology Review: The Journal of the Health Section of the
search.informit.com.au/documentSummary;dn=740557051425250;res=IELHEA
Discussion Questions
2. Is the colonial settlement and stolen generation impact on Aboriginal youth’s wellbeing
reversible? Does it require the Aboriginal culture to return to its’s traditional roaming sense
without concepts of ownership or the money system in the future or to what degree of
diverge the culture into a whole new modern culture where there is no trace of ancestral