The objects have been created using both natural and man-made materials in a threestage process that involved collection and gathering, disassembly and repurposing and finally assembly through experimentation. Each of the stages, as well as the objects themselves have relevance to the theme of the project. Throughout the process I have gained an intimacy with both the objects and the subject of Aboriginal1 health that has been inspirational and extremely engaging. By combining natural and man-made materials I have aimed to represent the integration of two cultures, namely the traditional values and practices of Aboriginal culture with that of the Western industrialised, commercial culture. The final form represents the ritualistic artefacts of a new imagined culture that draw on each other’s strengths whilst retaining their own qualities to create a harmonious integration of the two. However, like the myriad of problems and barriers that inhibit positive Aboriginal health outcomes, this balance and integration does not come easily, it requires great patience and experimentation, and many failures must be experienced before success is achieved.
I have always had an enormous respect for Aboriginal culture. I myself am a nonaboriginal person within a family that has Aboriginal members. During my lifetime I have given much attention to gaining knowledge of traditional practices. I have also for a long time been aware of the atrocities that came with colonialism. Whilst I had also been aware, to some extent, the health disparities that exist between Aboriginal and non aboriginal people I had not been aware of the scope or severity of the problem. The disparities are vast and the solutions complex. Twenty years ago, it was becoming recognised that “Aboriginal people suffer the worst health of any identifiable group in Australia” (Couzos, 1999 p, 11.) In 2008 the Australian Government initiated the “Closing the Gap” initiative with the hope of bringing “Indigenous health and life expectancy equality within 25 years” (Parliament of Australia, 2018). At the time, Aboriginal life expectancy was, on average, approximately 11 years less than non- aboriginal Australians. Since then, “life expectancy of Aboriginal people has [only improved] by 2.5 years for males and 1.9 years for females” (Commonwealth of Australia, 2019 p, 122.) In 2008 Aboriginal infant mortality was twice that of nonaboriginal infant mortality and has only improved by 10 percent (Commonwealth of Australia, 2019 p, 32.) Neither this nor the rates of life expectancy have shown statistically significant change and the target to close these gaps by 2031 are not on track (Commonwealth of Australia, 2019 p, 37.). What’s more frustrating is that so many of the diseases suffered by Aboriginal people are completely preventable. The issue of Aboriginal health has been described by some as “third world health problems within a first world nation” (Hampton, 2013 p, 1). Skin infections, Rheumatic heart disease (RHD), Diabetes, Chronic Renal failure all continue to cause significant morbidity and mortality rates amongst Aboriginal populations (Couzos, 2008, Carson, 2007, Hampton, 2013). RHD is more prevalent amongst Aboriginal populations than any other in the world (Rémond et al. 2013 p, 526.) yet amongst non-aboriginal Australians it is all but non-existent.
Poor living conditions, poverty, overcrowding and alcoholism all contribute to Aboriginal health outcomes, but these are just the issues that lie on top. Underneath these problems lie complex social and cultural issues (Carson, 2007, Hampton, 2013). Since colonisation proper treatment of the first Australians, appropriate compensation and successful integration has been a monumental failure. Dispossession, violence and forced removal carried out during colonisation has had a rippling, cascading effect on the Aboriginal population. Intergenerational trauma continues to infiltrate the collective Aboriginal consciousness resulting in an enormous mental burden (Kowal and Warin, 2018, Bowers and Yehuda, 2016). It leads to ever cycling patterns of adverse behaviours such as alcoholism, violence and neglect. Furthermore, systemic and institutionalised racism continues to permeate the nonaboriginal population resulting in continued cultural domination, poor communication, exploitation of and economic disadvantage for Aboriginal people (Durey et al., 2012, Garvey et al., 2004). All these factors contribute heavily toward poor health outcomes for Aboriginal people.
At the outset of this project I had intended to take a somewhat negative approach. In considering the finished objects, I had the idea that they would be symbolic of the invasion of the man-made components upon that of the natural components. They would reflect the invasive outcomes of colonialism, the forcing of industry and technology upon a traditional people. However, once I began playing with the materials, mixing and matching components and spending time with my family who all participated in various aspects of the process, I began to realise that I wanted the parts to work together, not for one to dominate over the other but to bring the strengths of each component into the fold.
The assessment required students to complete an object-based exploration project that investigates Aboriginal health through the creation of objects using natural and man-made materials. Key pointers included:
The academic mentor supported the student through a structured approach to the project:
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