M4: Learner Manual

Lateral Violence

Aboriginal and Torres Strait Islander communities face many challenges and some of the divisive and damaging harms come from within the community. Lateral violence is often described as ‘internalised colonialism’ and according to Richard Frankland includes:

“The organised, harmful behaviours that we do to each other collectively as part of an oppressed group: within our families; within our organisations and; within our communities. When we are consistently oppressed we live with great fear and great anger and we often turn on those who are closest to us.”

The theory behind lateral violence explains that this behaviour is often the result of disadvantage, discrimination and oppression and that it arises from working within a society that is not designed for Aboriginal ways of doing things.

Lateral violence, also known as horizontal violence or intra-racial conflict, is a product of a complex mix of historical, cultural and social dynamics that results in a spectrum of behaviours that include:

·       Gossiping.

·       Jealousy.

·       Bullying.

·       Shaming.

·       Social exclusion.

·       Family feuding.

·       Organisational conflict.

·       Physical violence.

Lateral violence is not just an individual’s behaviour. It often occurs when a number of people work together to attack or undermine another individual or group. It can also be a sustained attack on individuals, families or groups.

The use of the term ‘violence’ can be confusing. It is important to understand that lateral violence doesn’t just refer to physical violence but also social, emotional, psychological, economic and spiritual violence.[1]

Cultural safety and security help create positive, empowered environments where the problems of lateral violence can be solved. Cultural safety encapsulates the relationships that are needed to foster in communities, as well as the need for cultural renewal and revitalisation. Cultural security on the other hand, speaks more to the obligations of those
working with Aboriginal and Torres Strait Islander communities to ensure that there are policies and practices in place so that all interactions adequately meet cultural needs.

Whatever words you use, cultural safety and security requires the creation
of:

·       Environments of cultural resilience within Aboriginal and Torres Strait
Islander communities.

·       Cultural competency by those who engage with Aboriginal and Torres Strait
Islander communities.[1]

 Prejudice and Distrust of Organisations by the Community

The highly statutory or crisis-driven nature of Aboriginal and Torres Strait Islander mainstream service experience epitomises the lack of long-term genuine partnerships. Services that listen to First Nations communities and develop offerings that are welcoming, inclusive and non-threatening will in return gain an understanding of the lived experiences of the families and communities they are designed to support.

There are many barriers that restrict access for Aboriginal and Torres Strait Islander peoples to services, including:

·       Intergenerational trauma and past experiences resulting from colonisation.

·       Lack of genuine partnerships with Aboriginal and Torres Strait Islander communities.

·       Fear of judgement, child removal or negative previous experiences.

·       Poor linkages and service coordination across organisations.

·       Low accessibility of services in rural and remote areas and

·       Lack of knowledge and understanding from First Nations communities around what is available.[3]

The work of Aboriginal community-controlled organisations can be made difficult by racism and prejudice. Racism towards Aboriginal and Torres Strait Islander peoples can be understood using the ABC tripartite model of attitudes (A for affective, B for behavioural and C for cognitive). The affective component, in this case, is the emotional response to Aboriginal and Torres Strait Islander peoples. Research has shown that racism towards Aboriginal and Torres Strait Islander peoples is related to a number of affective components. Particularly, negative affect and anger have been associated with modern and old-fashioned forms of racism. The behavioural component captures how attitudes influence discriminatory behaviours towards the target. This has been evidenced by the blatant discrimination of Aboriginal and Torres Strait Islander peoples. Importantly, research evidence reveals that Aboriginal and Torres Strait Islander peoples report ongoing receipt of negative differential treatment and discrimination. The cognitive component of racism relates to false beliefs and stereotypes held about the target group. False beliefs and stereotypes held by non-Indigenous Australians about Aboriginal and Torres Strait Islander peoples is prevalent and has been particularly evidenced for false beliefs regarding “special treatment”. These negative beliefs contribute to the detrimental treatment of Aboriginal and Torres Strait Islander peoples.[4]