At Winhaven we provide an alternative setting and a range of culturally appropriate therapeutic tools to enhance the therapeutic work we undertake. Both the practice director/senior psychologist and psychiatrist has Aboriginal heritage and understands the importance of connection to land, country, culture, spirituality, ancestry, family, and community for healthy social and emotional wellbeing. AJ Psychology practice and the Winhaven property has been set up with these domains in mind. We bring a cultural lens to our therapeutic work and have a range of culturally appropriate resources also available and used when appropriate.

 

Government initiatives and various health interventions have failed to adequately address health disparities of Aboriginal peoples and often do not make allowances for the complex social, emotional, and spiritual needs of Aboriginal youth in Australia (Coffin, 2019). Developing new and innovative ways to engage at risk adolescents in therapy programs (or any programs for that matter) is particularly important for Aboriginal people, due to cultural differences relating to the acceptability of traditional Westernized therapies based in clinical settings (Kemp, Signal, Botros, Taylor, Prentice, 2014).

 

Aboriginal people have a deep connection with land and waters with Country, which is central to their spiritual identity. To them the land is their mother, the giver of life who provides everything they need. For many Aboriginal people the reciprocal relationship between people and the land underpins all aspects of life and is fundamental to their identity and way of life. Aboriginal people also have a deep knowledge of animals and the cycle of life. Animals are not only central for survival as food sources, but animals are also absorbed into the culture as images of totemic power and into the Dreamtime Creation stories that link people, land and animals. Animal imagery is often used to share family, clan, and personal stories. Indigenous peoples have some of the strongest human-animal relationships and are more likely to have companion animals than other ethnic groups (Risley-Curtiss, Holly, & Wolf, 2006; Robinson, 1999). Indigenous peoples often focus on the equality and interdependence of all creatures and see opportunities for health and healing through relationships with animals (Kesner & Pritzker, 2008). Therefore, incorporating nature-based therapy and animal assisted therapy into therapeutic programs for Aboriginal people just seems intuitive and wise.

 

It has been shown through research that Aboriginal youth may not access mental health services in Australia due to a lack of culturally secure programs, with existing services being mono-cultural and unsuitable to their needs (Westerman, 2010). Place, space and base are deemed important to undertake healing for Aboriginal people (Vance, McGaw, Winther & Rayner. 2016). Nature-based therapy and animal assisted therapy recognizes that the physical environment (the ability to be outdoors and connect with land and animals) and physical setting in which the therapy is set, allows for a more authentic experience and can help alleviate some of the mistrust and stress often felt when dealing with medical or health professionals in clinical therapeutic settings such as an office, school, in-patient facility or hospital (Coffin, 2019). The physical setting of nature based therapy and animal assisted therapies is commonly reported as a benefit, aiding in relaxation and enabling a multi-sensory approach to therapy.

 

We believe that health is holistic and there is a need for a cultural understanding when working with Aboriginal people. It is important to understand the impact that a history of trauma and loss, and racism and stigma has played on the health and mental health of Aboriginal people. We recognise the importance and strength of culture and the role this can play in healing and can incorporate cultural aspects into therapy if seen appropriate and helpful. Importance of nature-based therapy and animal assisted therapy for Aboriginal people.

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At Winhaven we are involved in a research project through Melbourne Univeristy:

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Exploring the contribution of Indigenous Cultural Practices for Health and Wellbeing in Indigenous young people

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This project is developing an Elder-led model of health care that includes reclamation of Indigenous cultural practices, guided by Indigenous artists, to improve mental health and wellbeing.

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For further information please click 

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References

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Burgon, H.L. (2011). ’Queen of the World’: experience of ’at-risk’ young people participating in equine-assisted learning/therapy. J Soc Work Pract. 25:165–83. doi: 10.1080/02650533.2011.561304 16

 

Coffin J. (2007). Rising to the challenge in Aboriginal health by creating cultural security. Aborig Isl Health Work J. 31:22–4.

 

Coffin, J. (2019). The Nguudu Barndimanmanha Project-Improving social and emotional wellbeing in Aboriginal youth through equine assisted learning. Frontiers in Public Health. Doi:10.3389/fpubh.2019.00278

 

Ewing, C.A., MacDonald, P.M., Taylor, M., Bowers, M.J. (2007). Equine-facilitated learning for youths with severe emotional disorders: a quantitative and qualitative study. Child Youth Care Forum. 36:59–72. doi: 10.1007/s10566-006-9031-x 17

 

Hauge, H., Kvalem, I.L., Enders-Slegers, M-J., Berget, B., Braastad, B.O. (2015). Persistence during tasks involving horses in relation to social support, general self efficacy and self-esteem in adolescents. Anthrozoos. 28:333–47. doi: 10.1080/08927936.2015.11435406

 

Kemp K, Signal T, Botros H, Taylor N, Prentice K. (2014). Equine facilitated therapy with children and adolescents who have been sexually abused: a program evaluation study. J Child Fam Stud. 23:558–66. doi: 10.1007/s10826-013-9718-1

 

Kesner, A., & Pritzker, S. R. (2008). Therapeutic horseback riding with children placed in the foster care system. ReVision, 30(1/2), 77-87

 

Risley-Curtiss, C., Holley, L. C., & Wolf, S. (2006). The animal-human bond and ethnic diversity. Social Work, 51, 257-268.Robinson, I. H. (1999). The human-horse relationship: How much do we know? Equine Veterinary Journal, Supplement 28, 42-45

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Vance, A., McGaw, J., Winther, J., & Rayner, M. (2016). Towards and Aboriginal knowledge place: Cultural practices as a pathway to wellness in the context of a tertiary hospital. International Journal of Indigenous Health. 11(1):244-261. Doi: 10.18357/ijih11120161414989

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Westerman T. (2010). Engaging Australian Aboriginal youth in mental health services. Aust Psychol. 45:212–22. doi: 10.1080/00050060903451790