Exploring Indigenous Stereotypes
By Damian Amamoo
damian@inceptionstategies.com

“Free David Hicks!” was the phrase I saw on the sticker on the back window of the car that went before my sight, which I noticed when I focused as I was waiting to make my right hand turn out of the Adelaide Aquatic centre.

I wondered about David’s predicament as my eyes ambled over the geometric lines of the car almost searching for the answer. Finally my eyes came to rest on “freedavidhicks.org.au” the website advertised on the base of the sticker and with a surge of deliberate concentration I punched the address into my mind as the car drove away. Leaving me wondering how impressive it is that people around Australia have mobilized to a cause and how important it is that Australians support other Australians who are in trouble abroad.

It is of course important that Australians also care for the destinies of people of other races and cultures who live abroad. And there a very clear evidence for this, one needs only to look as far as our national response to the Tsunami disaster in Aceh or the millions we pour into federal government agencies like Ausaid.

On another level, it is still important that Australians care to about what is happening to cultures and communities right here in Australia.

It is true that we all can’t all be everywhere so perhaps most of us work to support those areas where we feel we can be of the best assistance.

As a black Australian born of a Ghanaian father and a white English mother, the place that I have chosen to direct my own energies is Australia’s “Indigenous People”.

Working with Aboriginal people is exciting, rewarding and also challenging for aboriginal and non-aboriginal people. And there are many thousands of people who are applying their life energies to improve outcomes for aboriginal people in Australia. But still there are many more tasks to be done.

Sometimes people say to me that they would like to help, but they just don’t know how. While others say that they don’t understand enough about indigenous people to begin trying. The worst I have heard is people who are afraid of offending them. So as a useful exercise I will dedicate the rest of this article to exposing some of the most common myths about aboriginal people.

I would like to qualify that what appears next is written by a non Australian aboriginal person and is the result of experience and knowledge that I have gained over the last 10 years working with a rich and vibrant culture, but is by no means an authoritative account.

The most common mistakes people make about Aboriginal Australians:

1. People mistakenly assume aboriginal people are all the same. Of course they are not. There are over 200 different languages and cultural groups that are fiercely proud of their individual identities. One positive upshots of this is that aboriginal people are also very interested in where you come from, and in your own cultural heritage.

2. Some people have “protocol fright” and believe that they can’t just walk up and talk to aboriginal people. The truth is that Indigenous people are people who like to be treated equally like any others in the community. Be honest and sensitive and you’ll be surprised at how easy it is to cross “the cultural divide”.

3. People mistakenly think if an aboriginal person is not looking at them directly in the eye then that person does not respect them. The real reason could be question of familiarity, or maybe their rules about kinship, or even in some cases, deference and respect. So don’t be offended.

4. Some people mistakenly believe that aboriginal people don’t aspire to the same things other Australians do, such as owning their own houses, etc. The truth is of course that they do want to work and own their own places, but for some of them there are barriers such as location, skills and other obstacles that can make it more practically challenging for indigenous people to achieve. All are more reasons to step forward and assist where you can!

5. Some people mistakenly believe that aboriginal people are not inventive or innovative. Many of you will be aware of the aboriginal man on the $50 Australian note. His name is David Unaipon. David was an inventor, as he invented an efficient mechanical sheep shearing hand-piece. The keen engineer, David, also envisioned the dynamics of helicopter flight over hundred years before the first helicopter was built. And there are other numerous examples.

6. Some people believe that indigenous people are just interested in land rights. While aboriginal people do have a strong sense of identity to their land many are very interested to learn about economic development, business and aspire to running successful enterprises. There are already many positive examples of established, growing indigenous businesses around Australia, but there is still room for more.

Belief, Relief & the Threat of Extinction of Indigenous Knowledge Systems:
The Case of the Somalis in Mandera, Kenya [1]
By Sahro Mohamed Ahmed [2]

Illness explanations often radically differ from culture to culture. Likewise, the methods considered acceptable for curing illness in one culture may be rejected by another. Consequently, the experience of being "possessed" holds different meanings in different cultures. Somalis in Mandera explain, diagnose and treat psychological distress in terms of sorcery and displeasure from spirits or due to other social causes.

A different way of Healing: Ayaana Healing Possession Rituals

Ayaana spirit possession is an embedded healing system and an effective survival strategy for large numbers of people and traditional healers, who form a final authority for the diagnosis and treatment of particular forms of ill health, are often sought as these are aimed at holistically alleviating suffering, strengthening and supporting patients and harmonizing the patients with their environment. The physical, psychological and social impact of the ritual on the possessed, sanctify healing as a symbolic cultural mechanism stemming from ritual expression. During these healing rituals, possession is viewed as an appropriate expression for describing illness, and madness is redefined as normative, not deviant behaviour. Ayaana spirits are invisible to the naked human eye, though some humans can hear their voices. Ayaana cults are both eschewed and embraced, both frowned upon and practiced. Examining the ancestral principles of Ayaana possession cults as well as the structure of the spiritual world in modern times proves a challenge for we need to analyze its existence in the light of scientific knowledge that strips away superstitions.

Ayaana Spirits as Agents of Human Rights: The Threats

There are many threats Ayaana spirit possession cults are facing. First of all because the cult is seen as non-Islamic for it is cantered on one individual, namely the saint Sheikh Hussein. Particularly the strong integrated aspect of the Ayaana spirit possession cult in Mandera society is what makes it appear as separate from, if not incompatible with, Islam. Secondly, the penetration of capitalist relations of production, for example, not only restructures economic and political relations of power between ethnic groups, they also impact the social and cultural relations and in so doing valorize as well as stigmatize certain traditions.

In addition, “modernity” related factors are also impacting Ayaana as a therapeutic healing alternative. Globalization, modern education, technology, modern bio-medicine and even relief aid have forced Ayaana movements to develop new geographical strategies to practice their belief. The rituals are often executed in outskirts of the town for fear of reprisals. In addition, conflict and the constant flow of refugees from neighbouring countries have also affected the existence of the system. Also, neither governments nor donor agencies nor NGOs have given proper attention to local people, their knowledge, beliefs and needs. The extensive employment of foreign project consultants who are biased against indigenous knowledge has led to the downgrading of local communities and their knowledge, as is told me by an emotional Mr. Omar [3];

“We are treated like beggars. Nobody asks us what we want and how or when we want it, we are given some sugar and flour once in a while, whether we need it or not. Of course we are not (involved), in any (development) process. And we have to hide when we want to practice our culture (Ayaana rituals). They have burned down our holy shrines. I don’t trust these people who are claiming to help us. They never talk to us.”

The present relief aid programs in the area by extension do not focuses on the need to actively involve these local people in the process of conserving their indigenous knowledge. Government and legal administration systems also affect people’s choice for a particular form of healing. Additionally, religious fundamentalism, both Christianity and Islam (see below picture of burned down Ayaana shrine-Darya), urbanization and efficient communication and enhancement of access to information also play a role. These increasingly complex institutional contexts compel Ayaana movements to develop geographical relational alliances as they stretch and travel across spaces. In so doing they are also obliged to contend with persisting territorial pressures. Territory among pastoralists remains an important aspect of movements in terms of providing a common frame of identity, developing strong trusting relations between nomadic groups and harnessing thick networks which facilitate the mobilization of resources.

What can be done?: Some Recommendations
In view of this situation, there is a clear need for sensitive policies that are aimed at empowering local communities to use their indigenous knowledge as a means of accelerating social and economic change. The conservation of indigenous knowledge requires research methods and programs that are aimed at building local capacity but also collecting and conserving that knowledge. A great deal of Somali indigenous knowledge is preserved through oral history, but there are is a need for other tools and implements that would suitably preserve this knowledge. The social importance and status of Abaseras as healers and leaders in a range of cultural contexts must in my view be taken seriously by the health care service present. I argue that Western scientists may discover new potentialities in the use of spirit possession as a healing factor for many, and perhaps revise their theories about personality, health-seeking behaviour and mental illness.


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[1] This Article was written for IYPF Newsletter for the occasion of the “Day of Indigenous People” 9 August.

[2] Sahro Mohamed is from Somalia and she is currently based in the Netherlands, where she is just completing her Masters degree in Anthropology. This paper is an integral part of her MA Thesis, obtained at Leiden University, The Netherlands. The fieldwork, based on narrative approach, was executed in Jan-March of 2006, in Mandera, a town in northeastern Kenya.

[3] Not real name, on request.

Eurizons – European Tour for Global Responsibility

By Markus Petz, GLEN Europe Network
www.glen-europe.org/

I am now in Riga on the first day of Eurizons – The European Tour for Global Responsibility. This is the beginning of Eurizons, which can be seen at www.eurizons.net It seeks to promote the spirit of the Millennium Declaration with the participation of the indigenous pueblos of Europe taking part in a Global Partnership for Development. Goal 8 of the MDGs is a Global Partnership for Development and places a responsibility especially on the Global North’s shoulders. This includes Europe and GLEN does quite some development work to make such a partnership effective.

The Millennium Declaration has a quite broad remit. Unfortunately through a mix of campaigning and media distillation it has gone from Millennium Declaration - very wide ranging to 8 Millennium Development Goals - missing out what I call the 9th MDG - namely peace building. And then ultimately to Make Poverty History - which is sold in the old paradigm of give the third world money to pay off their debts. Usually this is marketed as cash to big NGOs or as governments Official Development Assistance.

In actuality the MDGs are supposed to be monitored in every country with a series of indicators. Only Sweden is scoring well in all of these so EVERY other country has work to do. A Global Partnership means individuals as well as institutions and governments making a difference. I would take issue that it has to be just NGOs that effect change. I believe individuals can and will make a difference too. You will see we intend to make a practical difference.

This is good governance and a model of participative democracy. Just as the Millennium Declaration was supported by countries across the world so the eurizons is being supported by politicians across the political spectrum. By partnering with MEPs we let the EUropean Parliament know we want the MDGs achieved. This lobbying will also be with photos of drivers and people met on the way. An Open Letter to the European Parliament is being composed with the thoughts and suggestions of the ordinary people of Europe with a bit being added in every city of the tour.

Cultural awareness is maintained by the use of leaflets and a CD or tape to be played in the local languages thus involving and informing the citizens of EUrope about eurizons and MDGs. The participants have been selected from the countries passed through so that feedback of the peoples’ views from the grass roots in their native languages can be achieved. Awareness raising en tour is only the beginning. How-to knowledge is needed for people to be responsible global Citizens.

We will be having 8 cultural, political and social events along the way, with debates, concerts, films, street performances, flash mobs.....…

eurizons wants to include a South perspective in the whole project so wherever you are, if you have something to say, we want to hear it! However the main target of eurizons is to re-enforce such international solidarity. The core message is:

6 billion people - 1 world - 8 goals YOUR ACTION MATTERS!

On the road trip it works by the hitch-hikers being in bi-national pairs and giving out free information about the MDGs to those they meet. With this will be things you can actually do to make a difference. It will be things like; places to buy fair trade food - to help the developing world; tips for empowering women - such as cooking a meal for your girlfriend/wife once a week so she has time to get involved in community work or people to get in touch with in the developing world - so you can become involved in their lives on a personal level, thus making a real global partnership. All these tips will appear on the eurizons website.

Lastly why not connect with us afterward? Get one of the hitch-hikers to come talk at your school, community hall or group. Organize your own tour - We are there to help you! We have already been approached by folks in West Africa, Egypt and Canada and will help them after this tour is finished. YES I am one of the HITCH-HIKERS! And if you want to do development work then get in touch with GLEN.

GLEN is a European network that links young activists in global education and qualifies them in their work as multipliers. It is a non-profit that contributes to a better understanding of global development in Europe. Young Europeans work together in bi-national tandems or international teams for three months in countries of the Southern Hemisphere, e.g.: India, Uganda, Namibia and South Africa. Before sharing what they learnt back in Europe.

Links:
www.eurizons.net
www.glen-europe.org/index.php?lnk=2
www.asa-programm.de/en/aboutasa/partners.html

August 2006 – Indigenous Peoples & Issues Focus

Download it here http://www.iypf.org/news.htm#latest

Welcome friends and colleagues to this latest edition of the IYPF’s newsletter – our monthly publication to inform, inspire and equip young professionals to make the world a better place. August 9 was the International Day of the World’s Indigenous People. We have therefore dedicated this month’s edition to focus on indigenous issues and peoples. The rights, struggles, and knowledge of the world's indigenous peoples are a vital element to a just and sustainable future. Additionally, a focus on indigenous issues is a great follow on from the biodiversity theme from last month, since there is a very strong overlap between biodiversity and indigenous matters, with megadiverse areas most often having high concentrations of indigenous peoples, and issues of indigenous knowledge central to tensions re intellectual property, genetic modification, and the commons. So we put the call out and as you’ll see there are some very interesting and challenging articles on our focus topic!

In this edition is also the first installment of our special theme for the rest of the year on democracy, governance and sustainability. This is an important topic for the future of our world, our nations, our communities and our projects. There are some exciting pieces in our first instalment on this topic on good governance, creating a new world order, the World Youth Movement for Democracy and more – check it out! Send us your opinions, thoughts, project information, etc. addressing this theme for us to use next month!

This packed edition also includes the regular news from IYPF, such as staff movements and the positions we are recruiting for, and some relevant opportunities and resources for you to follow up. There are inspiring accounts of projects and activities on HIV & AIDS and the MDGs, a call for assistance from a great organisation in The Philippines, and details on the 2007 SEED Awards.

I’d like to draw your particular attention to the short piece I wrote on the “I Will If You Will” report. I believe its an important piece of work, especially for developed countries, on how to approach the moral and urgent need to reduce unsustainable consumption. What we do about these issues will have big impacts both intergenerationally and across the globe. Have a read and post your comments in our blog.

Next month – October 4 – is our 5th birthday! We are working on something. So stay tuned! And if you get a call for input, we’d love for you to help us out. It’s a big milestone for us. It has only been possible because of the involvement and support and feedback of all of you out there working to create a better world for all. Kudos to you and thanks from us.

Until the next edition … yours towards a more just, sustainable and peaceful world.

Cameron Neil
CEO, IYPF
cameronneil@iypf.org


In This Edition

IYPF Organisational News
- IYPF Staff Movements & Staff Recruitment
- I Will If You Will

Member Activities & Projects
- SEED Awards 2007, HIV & AIDS In Nigeria, Eurizons & Help Kabalai

Partner Activities & Events
- Make Some Noise

IYPF Communities
- Poverty & Biodiversity, Stand Up For Poverty

Democracy, Governance & Sustainability Special Feature
- Global Symposium, DFID White Paper, & TIG Panaroma

Indigenous Peoples & Issues Feature
- Indigenous Stereotypes, Somalian Traditional Medicine, Indigenous Issues Caucus, Day Of Indigenous Peoples in The Philippines

Opportunities & Resources

What Is IYPF

How You Can Help

Download it here http://www.iypf.org/news.htm#latest

very interesting article below

what do you think?

one of the big problems is the environmental implications of all that mobility!!!

cameron

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Next step in globalisation: the workers

http://www.smh.com.au/news/national/next-step-in-globalisation-the-workers/2006/09/03/1157222010791.html

Matt Wade
September 4, 2006

ANALYSIS

WHAT would happen to the world economy if every worker on earth was able to take a job in whatever country they pleased? When economists at the World Bank set out to answer that question they came up with some startling results.

The free movement of labour across the world would double global incomes, their computer modelling showed.

The bank also examined the effects of what it considered to be a "feasible amount" of labour mobility - a 3 per cent, or 14.2 million, rise in the stock of migrant workers moving from low-income to high-income countries over the next 20 years.

Under that scenario global income would rise by about $US356 billion ($465 billion) a year by 2025 after taking account of price changes and other economic impacts. That's more than three times the amount spent each year on overseas aid and dwarfs the expected benefits from full trade liberalisation, the bank said. Developing countries would benefit the most, but incomes in rich countries would also rise.

The World Bank published these findings and touted the benefits of greater labour market mobility - especially for low-skilled workers from poor countries - in one of its flagship publications for this year, Global Economic Prospects 2006.

It argued the remittances sent home by guest workers - those who work temporarily in rich countries - reduce "the incidence and severity of poverty" and contribute to development in low-income nations. The bank admitted there are some downsides when guest workers send money home. Large remittance flows can push up the value of a developing country's currency and make its exports less competitive. Remittances can also create dependency back at home.

But the benefits are hard to ignore. "Remittances appear to be associated with increased household investments in education, entrepreneurship and health - all of which have a high social return in most circumstances," the bank said.

International remittances received by developing countries have doubled in the past five years to $US167 billion.

A World Bank economist in Sydney, Dr Manjula Luthria, compares the emerging debate about international labour market restrictions to the free-trade debate of several decades ago. "At the moment we have globalisation of everything but labour - it's the elephant in the room," she says.

Developed countries are already under pressure to rethink traditional approaches to migration.

Last month, the World Bank published a report outlining the benefits to small vulnerable Pacific nations if Australia and New Zealand developed guest worker schemes for Pacific Islanders. The Government has not shown any interest in this idea despite support for it from fruit growers and other from agricultural producers who face labour shortages.

At the Pacific Islands Forum late last year the Prime Minister, John Howard, resisted pressure from several Pacific leaders for Australia to introduce a guest worker scheme.

The Treasurer, Peter Costello, reiterated the Government's opposition while visiting the Solomon Islands in July, saying guest worker programs would not produce long-term benefits for Pacific Island nations.

"We invite people to come to Australia who have skills and to become Australians. We are not a guest worker country, [where] we invite people to come in at low wages and then round them up and send them home again," he said.

The political sensitivity of immigration and workers' anxiety over the Government's workplace changes probably means any shift is some way off. But Peter Mares, a senior research fellow at the Institute for Social Research at Swinburne University of Technology, says the calls for greater mobility will only get louder.

"We're likely to see arguments from countries with a labour surplus that it's in the world's interest to free up the movement of people because that will generate jobs for their people, and they will argue that this will also benefit developed economies," he says.

Mares, a contributor to the World Bank's report on labour mobility in the Pacific, says the ageing of the population in many developed countries could push them to change their approach to migration. "We may eventually have a range of service industries that struggle to get enough workers," he said. "An obvious one is aged care."