Indigenous LGBTIQSB + People's Experiences of Family Violence in Australia.

Purpose: This article uses an Indigenous concept of family violence as a frame to interrogate interviews held with Indigenous LGBTIQSB + people in Australia. The article reorients family violence away from Western heteronormative framings and aims to contribute towards a new conversation about family violence. Methods: A qualitative thematic analysis was used to analyse 16 interviews with Indigenous LGBTIQSB + people in the state of New South Wales, Australia. This is one of a series of articles that provide preliminary findings from a research project into the social and emotional wellbeing of Indigenous LGBTIQSB + young people living in New South Wales. Results: The interviews highlight the complex impact family violence on Indigenous LGBTIQSB + youth. The article shows differences in reactions between family and community in urban settings with those experienced in rural settings highlighting intergenerational differences, with older family members such as grandparents, more likely to exhibit negative reactions and behaviours. These experiences are interconnected as many young people were living in urban areas while extended family often lived in rural or remote communities. Conclusions: The findings of this study demonstrate the intersectional nature of family violence highlighting the fact that Indigenous LGBTIQSB + young people are integral parts of extended kinship networks, families and communities and are deeply impacted by any acts of family violence. The study's findings also support current research into family and community violence for LGBTIQ + people that shows the differential behaviours and actions of rural and urban families as well as the different reactions between generations within families.

(Re)Claiming Health: The Human Rights of Young LGBTIQ+ Indigenous People in Australia.

The human rights of both LGBTIQ+ and Indigenous peoples are far from realized. When conjoined, intersecting identities reveal how racism and queer phobia affect well-being, negating the right to health and resulting in devastating impacts on people's social, cultural, and emotional well-being. This paper documents the lived experiences of a sample of young gender- and sexuality-diverse Aboriginal and Torres Strait Islander peoples from a research project conducted in New South Wales, Australia. Their perspectives reveal how, for this cohort, discrimination and privation is manifest at the family, community, and institutional levels. This paper informs an understanding of human rights as experienced by Aboriginal and Torres Strait Islander LGBTIQ+-identified peoples, where racism and queer phobia are evident in the spheres of education, employment, and service provision. Adopting a critical human rights stance, our analysis illustrates how settler colonialism manifests through the processes and outcomes of settler colonial institutions and structures.

Social and emotional wellbeing of indigenous gender and sexuality diverse youth: mapping the evidence.

There has been little exploration of the social and emotional wellbeing of young Indigenous populations who identify as gender and sexuality diverse. Given the vulnerability of this cohort in settler colonial societies such as Australia, Canada and the USA, wider investigation is called for in order to respond to their needs and aspirations. Using a scoping review, this paper maps existing research on the intersections of youth, gender and sexuality diversity, Indigeneity and wellbeing. The evidence points to the importance of historical and contemporary experiences tied to colonisation and intergenerational trauma. For young Indigenous gender and sexuality diverse peoples, heteronormative colonial value systems converge to produce environments characterised by racism, phobia and marginalisation. The evidence base includes deficit models based on trauma and negative outcomes. However, there is also an emerging body of research highlighting the resistance and resilience of Indigenous gender and sexuality diverse youth.

Disrupting Human Rights: A Social Work Response to the Lockdown of Social Housing Residents.

The article probes the disproportionate impact on marginalised populations to reduce the spread of COVID-19 (COVID-19 is an acronym that stands for coronavirus disease of 2019).. It explores this problematic through research with refugees residing in social housing in Melbourne, Australia. The focus is on the specific pressures facing this cohort with the 2020 deployment, without notice, of armed police to enforce lockdown in the central Melbourne housing high rise tower estates. Our research methodology comprises narrating experiences of a community leader who had direct contact with residents and is a co-author of this article; accounts arising from an African community forum and a review of media sources that are attentive to voice. From a thematic analysis, we found consistency of narrative for a cohort whose voices had previously been excluded from the public domain. The themes were in three key areas: representation and employment of Culturally and Linguistically Diverse social workers and community workers; restoration of human rights to those experiencing state-sanctioned violence; and the application of critical multicultural social work practice. We apply theorising derived from Helen Taylor and Jacques Derrida, and argue that responses to crises should be led by the wisdom of affected communities, in keeping with critical social work theories and practices.

Clever COVID-19, Clever Citizens-98: Critical and Creative Reflections from Tehran, Toronto, and Sydney.

Our world suffers. Some people suffer more than others. Since the first part of 2020, ours is justly described as a time of uncertainty, threat, and upheaval. In this article, we offer reflections threaded narratively, told from the specificity of our societal contexts in Iran, Canada, and Australia. What might we learn in the present and anticipated future from people living chronically within conditions of uncertainty and immobility and also those experiencing uncertainty and immobility for the first time? We argue that reflexive comparative analysis bridging social and visual analysis, anchored in embodied conditions of such people, offers a way to learn from responses to COVID-19 while also being an exercise in ethical research practice. This reflection builds on and extends from our scholarly collaborations that have been ongoing since 2015. Our title recognizes this specific virus as stealthy. Importantly, our choice of words identifies resident Iranians-whose experiences were the original impetuses for this paper, and whose lives provide its empirical basis (98 is Iran's country code)-as equally steely.

Psychiatric ethics and a politics of compassion.

Australia has one of the harshest regimes for the processing of asylum seekers, people who have applied for refugee status but are still awaiting an answer. It has received sharp rebuke for its policies from international human rights bodies but continues to exercise its resolve to protect its borders from those seeking protection. One means of doing so is the detention of asylum seekers who arrive in Australia by boat. Health care providers who care for asylum seekers in these conditions experience a conflict of "dual loyalty," whereby their role in preserving and maintaining the health of patients can run counter to their employment in detention facilities. Many psychiatrists who have worked in the detention setting engage in forms of political activism in order to change the process of seeking refuge.

Returning to history: the ethics of researching asylum seeker health in Australia.

Australia's policy of mandatory indefinite detention of those seeking asylum and arriving without valid documents has led to terrible human rights abuses and cumulative deterioration in health for those incarcerated. We argue that there is an imperative to research and document the plight of those who have suffered at the hands of the Australian government and its agents. However, the normal tools available to those engaged in health research may further erode the rights and well being of this population, requiring a rethink of existing research ethics paradigms to approaches that foster advocacy research and drawing on the voices of those directly affected, including those bestowed with duty of care for this population.