By Gregory Phillips
Addictions and therapeutic in Aboriginal kingdom establishes a framework for knowing the problems pertinent to Indigenous addictions to alcohol, gunga and playing and its after-math in a single neighborhood, vast River (a fictitious identify for a true community).
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Extra info for Addictions and Healing in Aboriginal Country
Similarly, researchers for the Stolen Generations Inquiry67 and National Indigenous Gay and Transgender Project Consultation68 found that both the researchers and the people being interviewed had to be debriefed afterwards as, for some, it was the first time such information was recalled and related. 69 In this study, I ensured the people in the community were backed up with support counselling services by notifying the SPOs of the processes we had agreed to use to collect information. After the first three-week long visit to Big River, I found myself prone to feelings of having to do more to fix the problems and situations people were experiencing, and/or I had many periods of self-doubt.
Social Model Programs • AA Based • experiential; peer support, education and governance • AA and Hazelden • Abstinence; • Behaviour and, lifestyle change. Indigenous Australian Approaches • Mostly AA definition; • Family and community sickness. • Drinking “killing our • Post-traumatic stress culture”; syndromes; • Associated with • Self-medication; ‘liberation’ (1967 • Explanatory models and theories still referendum)185 being documented. • Family/peer/ community pressure to drink. First Nations/Native American models; eg the Nechi model • Any substance or • Drinking kills one’s process which makes spirit, or makes it life unmanageable, dormant; which helps one • Belief in letting go avoid issues, or and asking Creator which features and ancestors for powerlessness over help.
However, I overcame this by speaking with and interviewing men individually. I also was able to speak with men and gauge body language and interaction styles during fishing and camping trips. On the very last day of my last visit to Big River, I was able to have a focus group discussion with men during one of the newly established men’s group meetings. Lastly, it could be perceived that this study is biased because of any of the following things: I am Aboriginal; because I am a recovering alcoholic; because I have experienced and believe in a spiritual healing journey as essential to recovery from alcohol, drug and other addictions; and because I was partly attempting to assist those in Big River who wished to learn about alcoholism and healing (as I understood such concepts) to aid people in their personal life journeys.
Addictions and Healing in Aboriginal Country by Gregory Phillips