![]() ![]() My peers voted me in as lead on the Student School (previously known as Collarenebri Public School), I was the As a teenager, my familyĬoached me on how to advocate and deliver speeches in public forums, ![]() When I was younger, I never fully appreciated how my family andĬommunity experiences informed my leadership. Tensions occurred in the past, they have never been addressed inĪustralia or for that matter, in any other colonised 'nation.' Their educational aspirations for their family. They humbly and cautiously asserted their case to government officials,ĭeliberately highlighting their ability to care for their children and Aboriginal families were forced to live or hide on the townįringes, while sheep graziers were provided with land and water Importantly, this article illustrated land sovereignty Tensions between Aboriginal and non-Aboriginal communities (Parliamentĭelays, 1938). It highlightedĮxperiences of prejudice, as well as the increased (and unnecessary) Used by government officials towards Aboriginal families. The second article unmasked the terror tactics The forcible removal of their children (What is our fate? Parliament Police officers were intimidating families, and did so, by threatening Marginalised, and were fearful of requesting that their children receiveĪn education (What is our fate? Parliament promises new Act, 1938). It illustrated how Aboriginal families were being Government to consider sending Aboriginal children to the Collarenebri The first of these articles requested the Australian In 1938, two national newspaper articles illustrated these racial The racial tensions that were occurring across the nation. These racial tensions in Collarenebri mirrored Pretending that her intelligence was inferior to the intelligence of Gran learnt or was forced to 'take her place' at school, My Gran recalls deliberately achieving lower scores than her Non-Aboriginal children did not attend, and some families held a That on the first-day Aboriginal children attended the school, most Nan and other community members made many sacrifices for their children My GranĪnd her oldest sister, Aunty Edna, believe d Nan actively soughtĮducation to help her children secure better employment opportunities. Nan wanted herĬhildren to have the same education as non-Aboriginal children. Where the Minister's wife taught pastoral care. Prior to the 1940s, Aboriginal children attended the Aboriginal Annex In advocating for her children to attend Collarenebri Public School. Story that Nan did not share directly with me was about her involvement Nan shared stories about family and experiences growing up. The flat to sit on the veranda with Nan, or we would go to the river toįish. When I lived with my grandparents, I walked across I spent a significant amount of time with Nan (Amy Thorne) - my Initially, within my family and then more broadly, in my I was gifted with the role of caring for other people's health and Live on Guringai nation and work on the Eora nation. I spent most of my childhood on Kamilaroi and WiradjuriĬountry, attending school in both Young and Collarenebri. I am connected to the Thorne, Weatherall, and Kennedyįamilies. New South Wales (NSW), with family and cultural connections to theĬollarenebri area. I am a Kamilaroi woman from far north-western In my culture, it is customary to acknowledge where I am from and Journeys, and all the possibilities that our shared journeys will bring. Year and appreciate those connections, the beginning of our shared I haveĬonnected with many Tangata Whenua occupational therapists in the past Similar values, like honouring our ancestors, looking after our country,Īnd valuing our cultural ways of knowing, being and doing. Although our cultures are different, we share many I am only beginning to learn from and with Region), and I pay my respects to elders and all advocates of this I would like to acknowledge Rohe Mana Whenua (the people from this Part 1: Positioning Myself in Relation to This Presentation and Strength-based framework to assist in the decolonising process within The fourth and final part is an illustration of a The third is decolonisation in the occupational therapy Of Aboriginal and Torres Strait Islander people and the Murray Darling The second is a brief story about colonisation, the positioning Situating myself in relation to this presentation and occupational This presentation is divided into four parts. APA style: When the River Runs Dry: Leadership, Decolonisation and Healing in Occupational Therapy.When the River Runs Dry: Leadership, Decolonisation and Healing in Occupational Therapy." Retrieved from 2020 Occupational Therapy New Zealand Whakaora Ngangahau 25 May. MLA style: "When the River Runs Dry: Leadership, Decolonisation and Healing in Occupational Therapy." The Free Library. ![]()
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