The-dance-of-life-with-Aboriginal-TI

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

The dance of life with Aboriginal and Torres Strait
Islander peoples

Alexandra Jordan, Sharon Searle and Kim Dunphy

Abstract
Dance and ritual have been essential parts of the cultural and spiritual life of Australian Indigenous peoples for
more than 40,000 years, used to promote health and wellbeing and share cultural knowledge. Dance movement
therapy utilises dance and movement to assist in integration of body, mind and spirit, in a professional modality
that was identified only in the mid-twentieth century. Parallels between these practices observed by dance
movement therapists include a holistic approach to wellness and priority on non-verbal communication achieved
through shared rhythmic movement. Many of the significant challenges faced by Indigenous communities in
contemporary Australia, including transgenerational trauma, have been impacted positively by dance movement
therapy interventions in other countries. However, currently there is no documented evidence that the practice
is being utilised in Australia. This chapter responds to that issue in offering ideas to support dance movement
therapists to be culturally competent and respectful in efforts to engage with Indigenous peoples of their nation.
Recommendations include the development of genuine partnerships and relationships that enable two-way
learning, to develop culturally safe programs that acknowledge and respect Indigenous ways of knowing and
living.

Keywords: Indigenous culture, dance movement therapy, trauma, engagement, cultural awareness, cultural safety,
Australia

Alexandra Jordan is a DTAA (Assoc.) and has been focusses on the role of culture in (good) quality of 51 Dance Therapy Collections No. 4 ©DTAA 2017
practicing dance as a therapeutic modality in the life. She developed a project of cultural exchange
Northern Territory since 2004. She has worked as between local government in Victoria and an
a counsellor and facilitator with diverse cultural Indigenous community in far north Queensland,
groups in urban and remote Northern Territory and has worked with indigenous people of
and the near region of Asia with a focus on Timor-Leste using DMT and cultural research more
working towards recovery from trauma through broadly. Also, as an Australian of Anglo heritage,
body and movement-based work. She has she is keen to support Australasian dance
conducted short-term dance therapy projects with movement therapists to find appropriate ways to
Indigenous populations in Darwin, Tiwi Islands work with diverse communities in our nation, in
and Maningrida (Arnhem Land). particular, Indigenous Australians.

Sharon Searle is a proud Wiradjuri woman born Introduction
in Sydney whose family originates from Young,
NSW. Sharon is a registered Clinical Member of Indigenous history and culture
the Psychotherapy and Counselling Federation of Australian Indigenous1 people practice
Australia (PACFA) and a DTAA (Assoc.). Sharon the oldest living culture on the planet,
has 14 years clinical experience in mainstream expressed in an unbroken lineage for at
and Indigenous counselling and mental health least 40,000 years. Before colonization
in urban and regional NSW, and in the past 250 years ago, there were around 700
three years partnered with the AH & MRC of languages and dialects used by 250
NSW (Aboriginal Health and Medical Research
Council of NSW) and ACON to provide short-term 1 In this article, we use the term Indigenous as a
therapeutic dance activities to Indigenous workers collective term for Aboriginal and Torres Strait Islander
and consumers. people.

Kim Dunphy, Kim Dunphy, DTAA (Prof.) and current
DTAA President, is a Post-Doctoral Research Fellow
(University of Melbourne), whose research

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

and three-fold increase of medical students
from Indigenous backgrounds since 2004
(AIDA, 2017), Indigenous people experience
severe disadvantage in comparison with
other cultural groups, referred to as a
‘gap’ across diverse measures of health
and wellbeing (Australian Indigenous
Health Infonet, 2015). Indigenous adults,
for example, report psychological distress
at around three times the rate of other
Australians (ABS, 2013).

Maningrida landscape Indigenous nations, which had their own This is the result of processes of
Photo: Courtesy A. Jordan territories and systems of law (Cowling colonization and related policies that
& Searle, 2008). In traditional society, included forced eviction from land often
52 Dance Therapy Collections No. 4 ©DTAA 2017 dance and ceremony were important through extreme violence. More recent
in maintaining health, wellbeing and damaging policies and practices have
community connection as part of the included assimilation, and the removal
complex whole of Indigenous society from families of children who have
(Byard, 1988). Songs and dances were become known as the Stolen Generations
performed to connect with nature and (Commonwealth of Australia, 1997). The
spirituality as well as to teach and maintain negative impact of these practices has been
cultural knowledge (Perkins & Langton, very significant, including a detrimental
2008). disconnection from language and culture
(Elder, 2003), and trauma described as
Dance movement (DM) therapists use dance historical, trans or intergenerational and
and movement with people all around cumulative. This trauma is recognised
the world for similar functions, including as causal in cycles of disadvantage,
improving health and wellbeing in a holistic discrimination, poverty, incarceration and
way, promoting community bonding and violence (Calma, 2008; Dudgeon, Milroy &
connection to culture and cultural vitality Walker, 2014). The details and impact of
(Levy, 2005; Nemetz, 2006). The modality this story are well documented, though its
has been used effectively with Indigenous origins are still not openly acknowledged
and minority communities in dominant in current political discourse. Useful texts
western cultures (see, for example, around this topic include Judy Atkinson’s
Bernstein, 2012; Devereaux, 2012), and Trauma trails recreating songlines (2002),
in other post-colonial nations, to address and resources published by the Aboriginal
challenges including acute, long term and Healing Foundation, and Closing the Gap
inter-generational trauma (for example, Clearinghouse.
Gray, 2002, 2012; Harris, 2007a, 2007b;
Dunphy, Jordan & Elton, 2014). Despite an evident need, Indigenous
communities continue to face a situation
While there are signs of positive referred to as institutionalised racism,
development for Indigenous communities in whereby members are often under-served,
Australia, such as the doubling of doctors or served inappropriately by institutions
and programs that do not match cultural
holistic perspectives of health, and

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

therefore do not best meet their health role of dance in contemporary Indigenous 53 Dance Therapy Collections No. 4 ©DTAA 2017
needs (Dudgeon, Wright, Paradies, Garvey culture and DMT with other communities.
& Walker, 2014). It then introduces literature about health
and wellbeing for Indigenous people,
As described below, the potential affinity and recommendations for professionals
of dance movement therapy (DMT) with working with those communities. The body
Indigenous cultural practices, and the of the article consists of a discussion of
previous successful application of DMT pertinent issues and recommendations
with communities experiencing similar for DM therapists who wish to explore
issues, indicates a possibility for DMT to be the potential for engaging effectively with
relevant and useful within Aboriginal and Indigenous communities. Ideas for further
Torres Strait Islander communities. There investigation and professional development
is an identified need for cultural guidance for DM therapists are then offered.
for DM therapists intending to work within
Australian Indigenous communities, as Literature review
there are few Australian DM therapists who
have an Indigenous background, and very Dance in contemporary
few working with Australian Indigenous Indigenous communities
populations. Cultural practices, involving dance and
other artforms, of Indigenous people
To support DM therapists to develop in Australia remain strong and vital.
competence to offer DMT to Indigenous Traditional ceremonies including dance
people, the Dance Therapy Association are still performed in urban and remote
of Australasia (DTAA) initiated a panel communities (Phipps & Slater, 2010;
discussion about effective engagement Treloyn & Martin, 2014). Fusions of
with Indigenous communities at its 2015 traditional and contemporary dance are
conference. Author Dunphy convened presented by professional companies such
this discussion and authors Jordan and as Bangarra and community-based groups
Searle shared their pertinent professional like the popular Chooky Dancers from
experiences. The discussion catalysed Raminginning. Participation in traditional
deeper thinking on the topic, which has and contemporary dance forms contribute
been augmented by theory and research to positive outcomes including maintenance
and developed into this chapter. Our of traditional cultural knowledge (Newth,
writing is also informed by Searle’s integral McMicken & Biddle, 2015) and promotion
expertise as an Indigenous woman, of health messages (Kurongkurl Katitjin,
Jordan’s collaboration with Indigenous 2009). Modern styles of dance including
elders to develop a resource regarding hip-hop are enjoyed by Indigenous people
intergenerational trauma in the local across Australia.
Indigenous community (Larrakia Healing
Group, 2016) and all authors’ experiences For Australian and other contemporary
working with a range of Indigenous Indigenous communities, the importance
communities as DM therapists and in of dance and other artforms for health and
related roles, outlined in more detail in our healing is well recognised (Phipps & Slater,
author biographaphies. 2010; Treloyn & Martin, 2014). For example,
the most promising Indigenous healing
The chapter begins with an overview of the interventions in Canada are reported as
relevant literature, documenting briefly the those that include cultural activities with

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

54 Dance Therapy Collections No. 4 ©DTAA 2017 traditional healing practices (Castellano, in a developmentally ordered approach
2006). Aboriginal healing practices are (for example, Perry, 2008; Porges, 2011).
noted as effective by trauma expert Perry The effective use of DMT applied cross
because of their use of movement that is culturally to address suffering after trauma
“repetitive, rhythmic, relevant, relational, is described in the literature by authors
respectful, and rewarding” (2008, pp. including Gray (2008, 2012) and Harris
ix – xi). The use of rhythmic movement (2007a, 2007b). Dunphy, Elton and Jordan
is also central to DMT and used for like (2014) also report positive responses to
purposes. a pilot program of DMT from Indigenous
people recovering from colonization and
The relevance of dance movement conflict in Timor-Leste. High interest and
therapy for Indigenous Australians acceptance of DMT as a suitable healing
Our review found no published modality was reported in that study, along
documentation of DMT in Indigenous with indications of improved wellbeing for
communities in Australia, although this participants.
potential was identified by DM therapists
(Builth, 1999; Lucas, 1999). However, there Gray (2008, 2012) and Harris (2007a,
is much recommendation for modalities like 2007b) articulate the potential for DMT
DMT for treatment of trauma or trauma- to support restoration after trauma in
informed care in Indigenous contexts. This a culturally relevant way, through the
includes expressive therapies (Blue Knot honouring and integrating of cultural forms
Foundation, 2012); creative and symbolic of dance and ritual. They also discuss
therapeutic approaches (Atkinson, 2002; the benefits of using the non-verbal and
Aboriginal Healing Foundation, 2012), creative format of dance in settings where
and body-based approaches (Perry & there may or may not be a common
Hambrick, 2008; Perry, 2008; Kezelman language. Boas suggests that DM therapists
& Stavropoulos, 2012; the Australian have special capability for bodily-felt
Childhood Foundation, 2012, 2014; Healing sensing of the relational dynamics within
Foundation, n.d). Music therapy (Truasheim, the therapeutic setting (2006). She further
2014) and arts therapies (Atkinson, 2002) outlines several fundamental skills for
are also indicated as appropriate for successful cross-cultural DMT practice,
Indigenous people, when delivered in a including therapists’ need to strengthen
culturally appropriate way. awareness of their own cultural background
and assumptions, and to educate
In this section, we therefore consider the themselves about other cultures. Above all,
potential of dance movement therapy for however, Boas stresses the importance of
Indigenous Australians based on work with therapists relaxing all ideas and theories
people in other cultural settings who have about clients in order that they give “full
experienced high levels of trauma, and attention to the here and now of the
briefly examine literature about applications myriad diversity between us and within
of DMT in these settings. us” (2006, p. 113). Gray (2002, 2012) and
Boas also speak about the importance of
The potential for DMT to offer restorative therapists developing genuine compassion
support after traumatic experiences is and capacity to accommodate drastically
supported by research that identifies the differing world views and allow “notions of
importance of working with non-verbal or ‘us and them’ to dissolve” (Boas, 2006, p.
pre-verbal and somatic elements of trauma 122).

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Indigenous health and wellbeing but numerous groupings, languages, 55 Dance Therapy Collections No. 4 ©DTAA 2017
A solid body of literature by Indigenous kinships and tribes, as well as ways
professionals and researchers supports of living;
development of programs for Indigenous 9. Aboriginal and Torres Strait
mental health and wellbeing that are Islander peoples have great strengths,
culturally relevant and therefore contribute creativity and endurance and a deep
most effectively (e.g. Kelly, Dudgeon, understanding of the relationships
Gee & Glaskin, 2009; Dudgeon, Walker, between human beings and their
Scrine, Shepherd, Calma & Ring, 2014). environment.
Working together: Aboriginal and Torres
Strait Islander Mental Health and Wellbeing These holistic and integrated
Principals and Practice (Dudgeon et al, understandings of health discussed in
2014) offers a comprehensive overview, Principle 1 are articulated in the following
and refers to a set of recommended definition:
principles for engaging with and working
towards healing for Indigenous individuals, Aboriginal health does not mean the
families and communities (Social Health physical wellbeing of an individual,
Reference Group, 2004, p. 6). These can be but refers to the social, emotional,
summarised as: and cultural wellbeing of the whole
community. For Aboriginal people this
1. the Aboriginal concept of health is is seen in terms of the whole-life-view.
holistic; Health care services should strive
2. self-determination is central to the to achieve the state where every
provision of Aboriginal health services; individual is able to achieve their full
3. culturally valid understanding must potential as human beings, and must
shape provision of Aboriginal health bring about the total wellbeing of
(and mental health) care; their communities (Aboriginal Health
4. the experience of trauma and loss and Medical Research Council of New
are a direct outcome of the disruption South Wales, 1989).
to cultural wellbeing. Trauma and loss
of this magnitude continue to have Gee, Dudgeon, Schultz, Hart & Kelly
intergenerational effects; (2014) identify seven domains of social
5. the human rights of Aboriginal and emotional wellbeing (SEWB) that are
people must be recognised and important to Indigenous people: connection
respected; to spirituality/ancestors; physical
6. racism, stigma, adversity and wellbeing; mental wellbeing; family/
social disadvantage constitute kinship; community; culture and land. Loss
ongoing stressors and have negative or disruption of harmony between any of
impacts on mental health and these domains is considered to result in
wellbeing; negative health or SEWB impacts (Dudgeon,
7. the centrality of Aboriginal family Milroy & Walker, 2014, p. xxiv). Indigenous
and kinship must be understood and psychiatrist Milroy (2006) identifies risk
accepted, as well as the bonds of and protective factors that are useful
reciprocal affection, responsibility and to consider in developing culturally
sharing; appropriate programs, with the former
8. there is no single Aboriginal or including the impacts of colonisation,
Torres Strait Islander culture or group, disadvantage and discrimination, while the

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

56 Dance Therapy Collections No. 4 ©DTAA 2017 latter comprise country, community and to consider diverse cultural resources.
cultural connectedness. The practice of being fully present in the
moment with clients (Lewis, 2002) and
In line with Principle 3, the literature attuning with all senses may have some
emphasises the need for all workers to affinity with the practice of deep listening
develop cultural competency in order to applied in Dadirri.
offer programs that are culturally safe.
Cultural safety can be defined as: Ways forward for DM therapists:
suggestions for supporting successful
an environment which is safe for engagement with Indigenous clients
people; where there is no assault,
challenge or denial of their identity, The section to follow provides suggestions
of who they are and what they need. informed by these resources for DM
It is about shared respect, shared therapists who might wish to make their
meaning, shared knowledge and services available and appropriate to
experience, of learning together Indigenous communities. The discussion
(Williams, 1999, p. 213). focuses on the process of becoming
informed and establishing genuine
Community leader and respected elder collaborative relationships. While most
Miriam-Rose Ungunmerr-Baumann from Daly of these suggestions are relevant across
River (Nauiyu) describes the Indigenous professions and for therapists thinking
practice of Dadirri, inner deep listening about working with other cultural groups,
and quiet deep awareness, as being useful in this case, the ideas are directed towards
in culturally appropriate programs and our own DMT peers specifically and in
relationships: relation to Indigenous Australians. We offer
reflections and examples from our own
We are asking our fellow Australians practice as illustration.
to take time to know us; to be
still and to listen to us…. Dadirri Becoming informed
recognises the deep spring that is
inside us. We call on it and it calls Developing cultural awareness
to us. This is the gift that Australia is (competence)
thirsting for. It is something like what Therapists need to develop awareness
you call “contemplation”…. When I and understanding of Indigenous history,
experience Dadirri, I am made whole politics, and disadvantage to work in a
again (Ungunmerr- Baumann, 2002, p. culturally competent way with Indigenous
2). people (Larrakia Healing Group, 2016).
We recommend that therapists investigate
Some parallels can be considered here the history, including histories of trauma,
between these ideas of holistic health and current realities of life for Indigenous
and the person as a member of a wider people specific to communities they are
eco-system, and practices of DMT that engaged with. It is equally important for
recognise the significance of body and non-Indigenous professionals to reflect on
mind as interconnected elements of a our own culture, history and position of
person. DM therapists are also trained privilege in society. Informing ourselves
to consider spiritual or energetic realms about the ongoing poor human rights
(see for example, Leventhal, 1998) and record of Australia in relation to Indigenous

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Australians is another task that may assist intentions are genuine, as this example 57 Dance Therapy Collections No. 4 ©DTAA 2017
us to appreciate difficulties our clients may demonstrates:
face.
During a healing retreat in Sydney for
It is important to show respect to Aboriginal people with chronic illness,
and follow protocols of our clients’ I had many informal conversations
communities. As discussed in Principle 8, it prior to the DMT sessions and over
is also vital for therapists to be mindful of meals getting to know members,
diversity between individuals and families their family connections and country.
within any community. This includes I shared some of my local community
generational differences, and differences connections, including photos with
between people living on country or in one member whose extended family
Indigenous communities, as opposed to member I had worked with many
other urban, regional or remote settings. years earlier. This resulted in a deeper
Useful resources on cultural competence level of trust and connection with
include cultural competency tests group members and one member
(Westerman, 2004) and audits (such as openly sharing about his struggles in
those offered by RANZCP, 2015; Westerman, a DMT session (SS).
2004; Larrakia Healing Group, 2016).
People need to know a little about
Establishing relationships through trust professionals they work with to feel
and respect trust. To make genuine connections, it is
Building partnerships of trust, both with important for therapists to have flexibility
individuals and the wider community, is within professional boundaries. This is
of great importance before a therapist a key difference to the non-Indigenous
commences work. Many Indigenous approach of minimal self-disclosure
people have good reason to be wary of with clients as directed by impersonal
those who represent authority, and non- professional guidelines. Humility and
Indigenous people delivering a service being authentic in one’s intentions are key
may be associated with historical and qualities for building relationships:
ongoing negative treatment in the name of
Australian governments. This mistrust can In my recent experience of working
also extend to Indigenous workers who with a team of Larrakia elders in
do not come from the community in which Darwin, group members regularly
they are working. commented that they feel safe and
able to trust a person and process if
Respect and trust must be earned over they can ‘see what’s in their hearts’
time. As a first step to engaging with (AJ).
Indigenous people before offering DMT
services, it is useful to spend time building Generally, a greater level of respect is held
relationships with the wider community. for elders within Indigenous communities
Therapists can consider taking up than in Australian non-Indigenous society.
invitations, or being pro-active in attending Ideally it is a good idea for a therapist to
community celebrations or professional be informed about who local elders and
networking meetings. Being engaged leaders are and whether consultation with or
in the community can help members approval from them is required. It can also
gain confidence that one’s interest and be useful to understand family structures

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Bathurst Island wetland within communities to be better informed (Larrakia Healing Group, 2016). It can take
Photo: Courtesy A. Jordan about how they work. As discussed in the some time to figure out who our partners
previous section, it cannot be assumed or cultural navigators might be, as we
that all Indigenous people will have similar slowly get to know a community. Where
or the same perspectives, so it is ideal to possible, as an initial step, a DM therapist
introduce one’s self and intentions to people should work with, and seek cultural
from a range of families and community supervision from, an Indigenous co-worker,
groups. Here we provide an example of a Aboriginal Liaison Officer, Aboriginal
gradual approach that worked: clinician, or preferably a team of advisors
(formal or informal). If funding allows, it is
highly valuable to employ an Indigenous
co-worker, either in a mainstream position
or an Indigenous-specific position, as we
discuss here:

58 Dance Therapy Collections No. 4 ©DTAA 2017 Working on the Tiwi Islands running Prior to facilitating a workshop at
programs for families with children a healing retreat for Indigenous
with behavioural issues, the best people with a chronic illness, I liaised
program attendance occurred after I with the retreat co-ordinator on the
spent six months travelling around physical, cultural, and spiritual needs
the community meeting the families of the group and their demographics,
and people of all generations. I also including gender of participants.
offered additional DMT sessions to We discussed what the co-ordinator
classes in the schools so the kids and thought would be helpful in terms
teachers could see who I was and of movement activities. We also
what I had to offer (AJ). discussed existing factions between
participants and how to manage this
Cultural safety: establishing relationships in the sessions. A similar consultative
with cultural navigators process occurred with an Aboriginal
An important means of encouraging self- worker (SS).
determination for our clients and ensuring
cultural safety in our work is establishing Two-way learning and deep listening
ongoing relationships of mutual respect Most models of cultural competence
with key Indigenous advisors or co- recommend developing openness to the
facilitators, known as cultural navigators reciprocal nature of learning in relationships
between people of different cultures. This
is often described as two-way learning,
which therapists can practice by considering
themselves as a ‘student in an unfamiliar
culture’ (RANZCP, 2015). It is likely that
Indigenous clients and collaborators
have great collective cultural, historical,
and clinical knowledge, along with
formal qualifications they may also hold.
Recognition of the cultural expertise of elders
and people who are experts in their field is
essential (Larrakia Healing Group, 2016).

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Taking the other perspective, two-way example, personal and institutional racism, 59 Dance Therapy Collections No. 4 ©DTAA 2017
learning also implies that therapists also which are a daily experience for many
have something to share. We recommend Indigenous people:
generosity in the sharing of therapists’ own
skills and knowledge, and openness to the Several members of our steering
co-creation of new ideas and possibilities group working on a resource around
with Indigenous advisors and clients. Indigenous intergenerational trauma
Therapists should not be too apprehensive became triggered in one or other
or fearful about doing the wrong thing. If stages of the planning process and
a relationship of trust has been developed dropped out of the group for a while.
with cultural navigators, they can indicate It was vital to maintain connection
when a mistake has been made. and safe space and to continue to
practice a genuine two-way learning
Relating to the concepts described above conversation in order for members to
by Boas (2006) and Ungunmerr-Baumann, feel safe to re-join the group (AJ).
being quiet and listening with all one’s
senses, particularly with elders, can be very Considerations for practice
useful in order to best understand what is
happening within groups and reduce the As discussed in Principle 2 above, it
possibility of inappropriate assumptions. is most important in all cross-cultural
Attuning through all one’s senses whilst interactions, notably between non-
listening is certainly a key to connecting Indigenous and Indigenous Australians,
and communicating with Indigenous that clients be treated and acknowledged
people. Much is said and understood non- with respect and dignity as fellow human
verbally, as this example demonstrates: beings. This means being ourselves and
allowing our clients to be themselves. This
When I was sitting on the panel at the is often missing for Indigenous Australians
conference I noticed myself dropping in their interactions with non-Aboriginal
into a calmer, quieter space alongside people.
Sharon, hearing more clearly her
words, and as a result, understanding Self-determination in therapy
more, as in this discussion she was Our role as therapists at all stages of
my elder (AJ). the engagement and therapeutic process
is to facilitate empowerment or self-
Being trauma informed determination in any moment. This means
Therapeutic work with Indigenous that our clients/ collaborators should feel
individuals, families and communities may they have a sense of control and autonomy
very often be in the context of trauma or (Larrakia Healing Group, 2016) and that
intergenerational trauma and great loss. their voices are being clearly heard and
Therefore, it is important for DM therapists respected throughout all stages of program
to be knowledgeable about the history and development. We can do this by working
dynamics of trauma within and between in a genuinely collaborative manner, and
generations, and ways to work with through development of trusting and
complex trauma symptoms, particularly long-lasting relationships. As suggested
from an Indigenous perspective. Therapists by an Indigenous reviewer of this article,
need to be aware of the potential ongoing the cultural relevance of our programs will
stressors and triggers faced by clients, for be enhanced when Indigenous Australians

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

60 Dance Therapy Collections No. 4 ©DTAA 2017 with complementary skills are given the stretchy piece of fabric. Individuals,
opportunity to lead programs or to share or mother-child couples, had a chance
leading programs. to feel held, supported and soothed.
This provided a welcome respite from
Developing a safe environment their often violent and chaotic lives
The primary goal for most trauma healing (AJ).
frameworks is the creation of a sense
of safety and control for clients. For Self-reflection/ reflexivity
Indigenous people this includes ensuring Ongoing self-reflection, also referred to as
‘cultural safety’ as described above, in all reflexivity, is required to ensure that we as
aspects of program delivery. We have found DM therapists are not offering patronising
choice of location to be a very important ‘special treatment’ (Larrakia Healing Group,
consideration for many Indigenous people 2016). It is also vital to be mindful of our
because of the politics and trauma- assumptions about Indigenous people.
triggering often associated with particular Many of these, for example, feelings
organisations. It is good, if possible, for of superiority or mistrust, may be sub-
therapists to try to find impartial locations. conscious until they emerge.
For this reason, we need to do our best
to ensure that organisations we partner This dynamic can manifest as transference/
with are considered to be culturally safe counter-transference if the therapist is
places (Truasheim, 2014). Potential clients not aware of his/her underlying attitudes,
may vote with their feet by not attending beliefs and behaviours, and is likely to
programs in places where they do not feel cause distress to Indigenous clients. This
safe. may mean confronting discomfort about
the reality of one’s own place and identity
Ultimately, however, no matter the location, in Australia, for example, as a descendent
the facilitator’s level of cultural competence of a colonising people.
and therapeutic capacity to create a safe
and nurturing environment will contribute Recognition of Aboriginal strengths
significantly to clients’ sense of safety. Two As therapists move beyond the
examples of approaches we took: engagement phase and begin to consider
trialling programs within communities
During the healing retreat, space it is important to employ a strengths-
was made during the workshop and based approach. As discussed in Principal
relaxation sessions for listening and 9, and as emphasised by Gray (2012),
sharing stories around the inside- DM therapists should locate and build
created candle space, and in the on resources that sustain and inspire
outside environment. Participants individuals and communities. These may
were offered a choice of environment often be culturally referenced. For example,
with the relaxation sessions (SS). activities and programs that encourage
and facilitate connection with land (ideally
In all the groups I ran on the Tiwi traditional lands) are recommended
Islands and in Maningrida, the section (Larrakia Healing Group, 2016). We
of relaxation was often the favourite. also recommend that DM therapists
Generally, we would play calming consider the choice of music with care
Indigenous music for mums and and consultation, in a spirit of two-way
bubs to rock together within a broad learning, as these examples demonstrate:

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

In a workshop I led at a healing communities, it is vitally important that non- 61 Dance Therapy Collections No. 4 ©DTAA 2017
retreat, I used a variety of music, Indigenous therapists check and check again
some contemporary Indigenous, and with Indigenous advisors and participants
mainstream music that I thought the accuracy of their observations and
members might relate to and enjoy. interpretations.
In keeping with DMT practice of being
flexible in the moment with the program Next steps
plan, I repeated a particular song or
music as members expressed an affinity For we authors, as Indigenous and non-
with or enjoyment of these (SS). Indigenous practitioners, working with
Indigenous people using DMT has been an
In one project in a remote community, honour and a great journey of learning. We
the best success I had with a group have experienced positive uptake, good
of ‘hard to engage’ girls occurred connections and significant moments of change
through a series of video exchanges in this work in diverse communities. We have
with African refugee girls in Darwin, enjoyed the challenges of meeting and working
learning each others’ dances, then with Indigenous people and cultures different
adding their own cultural (modern from our own. But there is certainly much
and traditional) flavour. I could feel more work to be done. We look forward to
the energy in the group synchronizing undertaking or supporting further development
when they shared their traditional of DMT practice and research in this space.
dance and also as individual
characters stepped forward to cheers A next step for our profession may be a more
and laughter. The joy and pride in the thorough literature review of related work by
room was palpable (AJ). DM therapists, dance practitioners and other
creative arts practitioners who have worked
Evaluation with Indigenous communities. An exploration of
Careful consideration needs to be given to traditional dance practices and rituals used to
reflective and evaluation strategies from promote health, wellbeing and healing would
program inception, (including throughout also be interesting, particularly in relation
engagement phases), to ensure that to DMT theory and practice. Recommended
cultural safety is established from the research projects include documentation of
outset. The idea of two-way learning has development and evaluation of DMT programs
implications for evaluation processes. with Indigenous communities. If this was
Truasheim comments that “cultural safety undertaken in partnership with Indigenous
exists when clients are able to evaluate the healers and/or dancers, it would contribute to
effectiveness of services for them through ensuring cultural safety of programs developed.
their own cultural lens and this perspective Ideally, such programs would include skill
is valued” (2014, p. 142). Culturally development for Indigenous people interested
appropriate forms of evaluation could be in the practice of DMT.
considered, which might include the sharing
of stories. Action research, undertaken Conclusion
as a reflective process of progressive
problem-solving in a community of practice This chapter is offered to support the practice
(Denscombe, 2010) is also recommended of DMT with Indigenous communities in
for review and evaluation of therapeutic Australia by offering a series of suggestions
work. In beginning to work with Indigenous about how DM therapists might engage

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

References

Aboriginal Healing Foundation (2012).
Dancing, singing, painting, and speaking
the healing story: Healing through
creative arts. Ottawa: Aboriginal Healing
Foundation.

Aboriginal Health and Medical Research
Council of New South Wales (1989).
National Aboriginal Health Strategy. Sydney:
Aboriginal Health and Medical Research
Council of New South Wales.

Maningrida sunset with those communities to offer their AIDA (Australian Indigenous Doctors’
Photo: Courtesy A. Jordan services and skills appropriately. It is Association) (2017). Twice as many
informed by theory, literature and the Indigenous doctors. Accessed
62 Dance Therapy Collections No. 4 ©DTAA 2017 practice experience of Indigenous and 23 January 2017. https://www.
non-Indigenous Australian DM therapists. aida.org.au/news/media-releases/
These ideas are underpinned by guiding twice-as-many-indigenous-doctors/
principles for Aboriginal and Torres Strait
Islander Peoples’ mental health and social Atkinson, J. (2002). Trauma trails recreating
and emotional wellbeing (Social Health song lines: The transgenerational effects
Reference Group, 2004). The chapter of trauma in Indigenous Australia. North
concludes with suggestions for future Melbourne: Spinifex Press.
research that could support DM therapists
to undertake evidence-based practice with ABS (Australian Bureau of Statistics) (2013).
Indigenous communities. Aboriginal and Torres Strait Islander health
survey: First results, Australia 2012-13.
We suggest that DMT, as a holistic and non- Canberra: ABS.
verbal approach, may be complementary
to Indigenous ways of communication and Australian Childhood Foundation (2012).
holistic concepts of healing. DMT is also Safe and secure. Ringwood: Australian
evidenced as an approach that is effective Childhood Foundation.
for responding to trauma similar to that
experienced by many Indigenous people. Australian Childhood Foundation (2014).
DMT may be useful in this context due to Making space for learning. Ringwood:
its potential to incorporate traditional and Australian Childhood Foundation.
contemporary dance and ritual. In writing
this chapter, we seek to contribute to the Australian Indigenous Health Infonet
literature and open the conversation further (2015). What is closing the gap?
within the DMT profession, to encourage Retrieved from http://healthinfonet.
more practice and collaboration between ecu.edu.au/closing-the-gap/key-facts/
DM therapists and Indigenous communities. what-is-closing-the-gap.
We look forward to the work of more
Indigenous DM practitioners in a diversity Australian Human Rights Commission
of settings in the future. (2010). The community guide to the UN

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Declaration on the Rights of Indigenous Commonwealth of Australia (1997). 63 Dance Therapy Collections No. 4 ©DTAA 2017
People. Sydney: Australian Human Rights Bringing them home: National inquiry
Commission. into the separation of Aboriginal and
Torres Strait Islander children from their
Australian Human Rights Commission families. Sydney: Human Rights and Equal
(2011). Lateral violence in Aboriginal and Opportunity Commission.
Torres Strait Islander communities - Social
Justice Report. Sydney: Australian Human Cowling, V. & Searle, S. (2008).Wiyiliin
Rights Commission. Ta nubaliin Ta – Awabakal language for
talking, learning. Working with Aboriginal
Bernstein, B. (2012). Healing trauma families and communities. The Clinician Vol
through dance: Transforming memories, 4 – Vulnerable Families: Children of Parents
expressing courage, voicing empowerment with Mental Illness. (pp. 135-141). Sydney:
and mobilizing life change. Paper presented MH-Kids/NSW Health.
at the American Dance Therapy Association
Annual Conference. Albuquerque, New Denscombe M. (2010). Good research
Mexico. guide: For small-scale social research
projects (4th ed.). Berkshire: Open
Blue Knot Foundation (2012). Practice University Press.
guidelines for treatment of complex trauma
and trauma informed care and service Devereaux, C. (2012). Dance Cuba! Dance/
delivery. Sydney: Blue Knot Foundation. movement therapists’ cross-cultural
collaboration in Cuba. Paper presented at
Boas, S. (2006). The body of culture: the American Dance Therapy Association
Transcultural competences in dance annual conference. Albuquerque, New
movement therapy. In H. Payne (Ed.), Dance Mexico.
movement therapy: Theory, research and
practice (pp. 112–132). London: Routledge. Dudgeon, P., Milroy, H. & Walker, R. (Eds.).
(2014). Working together: Aboriginal and
Builth, M. (1999). Attuning with the Torres Strait Islander mental health and
Dreamtime: Cultural linking through wellbeing principals and practice. Perth:
dance movement therapy. In J. Guthrie, Telethon Institute for Child Health Research/
E. Loughlin & D. Albiston (Eds.), Dance Kulunga Research Network/ University of WA.
therapy collections 2 (pp. 65-68).
Melbourne: DTAA. Dudgeon, P., Walker, R., Scrine, C.,
Shepherd, C., Calma, T. & Ring, I. (2014).
Byard, R. (1988). Traditional medicine of Effective strategies to strengthen the
Aboriginal Australia, CMAJ, 139(8), 792–794. mental health and wellbeing of Aboriginal
and Torres Strait Islander people. Issues
Calma, T. (2008). Social justice report. paper no. 12, Canberra: Closing the Gap
Sydney: Australian Human Rights Clearinghouse: Australian Institute of Health
Commission. and Welfare.

Castellano, M. B. (2006). Final Report of Dudgeon, P., Wright, M., Paradies, Y.,
the Aboriginal Healing Foundation, Volume Garvey, D. & Walker, I, (2014). Aboriginal
I: A healing journey: Reclaiming wellness. social, cultural and historical contexts in
Ottawa: Aboriginal Healing Foundation. Australian government. In Department

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

64 Dance Therapy Collections No. 4 ©DTAA 2017 of the Prime Minister and Cabinet (Ed), Gray, A. (2012). Staying present: The body
Working together: Aboriginal and Torres and culture. Somatic psychotherapy today,
Strait Islander mental health and wellbeing Summer, 35-39.
principles and practice (pp. 3-24). Canberra:
Australian Government Department of the Harris, D. A. (2007a). Dance/movement
Prime Minister and Cabinet. therapy approaches to fostering resilience
and recovery among African adolescent
Dunphy, K., Jordan, A. & Elton, M. (2014). torture survivors. Torture: Journal on
Exploring dance/movement therapy in post- rehabilitation of torture victims and
conflict Timor-Leste, American Journal of prevention of torture, 17(2), 134–155.
Dance Therapy, 36(2),189-208. DOI 10.1007/
s10465-014-9175-4. Harris, D. A. (2007b). Pathways to
embodied empathy and reconciliation:
Elder, B. (2003). Blood on the wattle: Former boy soldiers in a dance/movement
Massacres and maltreatment of Aboriginal therapy group in Sierra Leone. Intervention:
Australians since 1788 (3rd ed.). International journal of mental health,
Chatswood: New Holland. psychosocial work and counselling in areas
of armed conflict, 5(3), 203–231.
Gee, G., Dudgeon, P., Schultz, C., Hart, A.
& Kelly, K. (2014). Aboriginal and Torres The Healing Foundation (n.d). Aboriginal
Strait Islander social and emotional and Torres Strait Islander healing programs.
wellbeing. In Australian Government Kingston: The Healing Foundation.
Department of the Prime Minister and
Cabinet (Ed), Working together: Aboriginal Kelly, K., Dudgeon, P., Gee, G. & Glaskin,
and Torres Strait Islander mental health B. on behalf of the Australian Indigenous
and wellbeing principles and practice, (pp. Psychologists Association (2009). Living
55-66). Canberra: Australian Government on the edge: Social and emotional
Department of the Prime Minister and wellbeing and risk and protective factors
Cabinet. for serious psychological distress among
Aboriginal and Torres Strait Islander people.
Gray, A. (2001). The body remembers: Discussion Paper Series: No 10. Darwin:
Dance/movement therapy with an adult Cooperative Research Centre for Aboriginal
survivor of torture. American Journal of Health.
Dance Therapy, 23(1), 29–43.
Kezelman, C. & Stavropoulos, P. (2012).
Gray, A. (2002). The body as voice: The last frontier: Practice guidelines for
Somatic psychology and dance/movement treatment of complex trauma and trauma
therapy with survivors of war and torture. informed care and service delivery. Sydney:
Connections, 3(2), 2–3. Adults Surviving Child Abuse.

Gray, A. (2008). Dancing in our blood: Kurongkurl Katitjin (2009). Evaluation of
Dance/movement therapy with street Indigenous hip-hop projects. Perth: Edith
children and victims of organized violence Cowan University.
in Haiti. In N. Jackson & T. Shapiro-Phim
(Eds.), Dance, human rights and social Larrakia Healing Group (2016). Caring for
justice: Dignity in motion (pp. 222–236). country, caring for each other: Darwin:
Lantham, MD: The Scarecrow Press. Larrakia Healing Group.

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Leventhal, M. (1998). The quantum healing Perry, B.D. & Hambrick, E. (2008). The
dance matrix: The dance therapy journey neurosequential model of therapeutics.
into change and healing. National Congress Reclaiming Children and Youth, 17(3) 38-43.
of the Hungarian Psychiatric Association:
Published Proceedings, Budapest: Hungarian Perry, B. (2008). Foreword. In C.A.
Psychiatric Association. Malchiodi (Ed.), Creative interventions with
traumatized children (pp. ix – xi). New York:
Levy, F. (2005). Dance movement therapy: Guilford Press.
A healing art. (2nd ed.). Reston: National
Dance Association. Phipps, P. & Slater, L. (2010). Indigenous
cultural festivals: Evaluating impact
Lewis, P. (2002). Mindbody in health, on community health and wellbeing.
healing and creative transformation. In Melbourne: Globalism Research Centre.
P. Lewis (Ed.), Integrative holistic health,
healing and transformation (pp. 309-337). Porges, S. (2011). The polyvagal theory:
Springfield: Charles C. Thomas. Neurophysiological foundations of
emotions, attachment, communication, and
Lucas, B. (1999). The dance from the depths self-regulation. New York: W. W. Norton.
and the dance from the plains: Comparisons
and reflections on dance therapy and RANZCP (Royal Australian and New
aboriginal dance. In J. Guthrie, E. Loughlin Zealand College of Psychiatry) (2015).
& D. Albiston (Eds.), Dance Therapy Aboriginal and Torres Strait Islander:
Collections 2 (pp. 58-64). Melbourne: DTAA. Cultural considerations for risk
assessment (Webinar). Retrieved from
Milroy, H. (2006). The dance of life matrix. http://www.ranzcp.org/Publications/
Retrieved from http://www.ranzcp.org/Files/ Presentations/Webinars/Webinar-25-
The-Dance-of-Life-Helen-Milroy.aspx. August-2015.aspx.

Nemetz, L. D. (2006). Moving with meaning: Social Health Reference Group (2004). 65 Dance Therapy Collections No. 4 ©DTAA 2017
The historical progression of dance/ Social and emotional well-being
movement therapy. In S.L. Brooke (Ed.), framework: A national strategic framework
Creative arts therapies manual: A guide for Aboriginal and Torres Strait Islander
to the history, theoretical approaches, peoples’ mental health and social
assessment, and work with special and emotional well-being. Canberra:
populations of art, play, dance, music, Department of Health and Ageing.
drama, and poetry therapies (pp. 95–108).
Springfield: Charles C. Thomas. Treloyn, S. & Martin, M. (2014).
Perspectives on dancing, singing and
Newth, T., McMicken, D. & Biddle, J. (2015). well-being from the Kimberley, Northwest
Milpirri: Jennifer Biddle in discussion with Australia. Journal for the Anthropological
Tracks Dance Company, Cultural Studies Study of Human Movement, 21(1).
Review, 21(1), 132-148, http://dx.doi.
org/10.5130/csr.v21i1.4421. Truasheim, S. (2014). Cultural safety for
Aboriginal and Torres Strait Islander adults
Perkins, R. & Langton, M. (2008). First within Australian music therapy practices.
Australians: An illustrated history. Carlton: Australian Journal of Music Therapy, 25,
Miegunyah Press. 135-147.

Jordan, Searle, Dunphy The dance of life with Aboriginal and Torres Strait Islander peoples

Ungunmerr-Baumann, M. (2002). Dadirri.
Retrieved from http://nextwave.org.au/
wp-content/uploads/Dadirri-Inner-Deep-
Listening-M-R-Ungunmerr-Bauman-Refl.pdf.

Westerman, T. (2004). Cultural competency
tests 2004-2014. Darwin: Indigenous
Psychological Services. Retrieved from
http://www.indigenouspsychservices.com.
au/

Williams, R. (1999). Cultural safety: What
does it mean for our work practice?
Australian and New Zealand Journal of
Public Health, 23(2), 213-214.

66 Dance Therapy Collections No. 4 ©DTAA 2017