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Working with Cultural Language and Communication brokers, mentors and interpreters

Glossary

Glossary

Auditory Processing

Auditory processing difficulties are conditions to be aware of. They can often present among individuals who have experienced fluctuating hearing loss during childhood due to recurrent episodes of ear disease. The functional difficulties can persist even after the hearing returns to normal after the infection, as inconsistent hearing input has affected the neurological development necessary to process sound effectively. The challenges experienced are often similar to those encountered by individuals with mild hearing loss. Additionally, individuals who are Hard of Hearing as a result of early childhood ear diseases also experience auditory processing difficulties, resulting in compounded functional communication problems.

Gratuitous Concurrence

a common behaviour where people tend to say “yes” to questions, even if they don’t fully understand or agree. It means they acknowledge things without necessarily being sure about them. To communicate effectively, it’s essential to recognise this occurs and adapt our approach to meet the need of the individual person who is Deaf or Hard of Hearing so they can understand what is being communicated to them.

Whitefella

an Aboriginal English word commonly used by First Nations people in Australia to refer to non-Indigenous Australians, typically those of European, often Anglo-Saxon, descent. The use of "whitefella" can be seen as a pragmatic and straightforward descriptor. Over time, as relationships and dynamics evolved, the term has been used in various ways, sometimes neutrally, affectionately, or critically, depending on the context and the speakers' intentions.

Trauma

Is the experience of highly distressing or frightening events that can result in psychological harm, known as trauma. What may constitute a traumatic event can differ between people, so that two people can experience the same event and one can experience trauma and the other does not. Secondary or vicarious trauma refers to trauma experienced by observing harm done to others. The experience of multiple traumatic events can result in complex trauma. Challenges associated with trauma may occur directly after the traumatic event or much later. Some people experience ongoing challenges that impact on their ability to cope or function. With the right supports, many people recover well from traumatic events. Many factors contribute to the higher levels of trauma that may be seen within First Nations communities. These include the impact of colonialism and racism contributing to many life and health inequities, and the ripple effect this can have on communities with closer connections to more people whose lives are cared about are impacted. The communication challenges and outcomes of miscommunication for First Nations who are Deaf or Hard of Hearing can also contribute to their experiences of trauma which in turn impacts on the capacity to communicate.

‘Shame’

fear of embarrassment is especially pronounced in collective cultures, such as First Nations cultures, where one's reputation and how others view them holds significant importance. The potential for public failure can be a reason to not engage in certain activities, as the risk of embarrassment (being shamed) is high. This concern is more likely to be felt by people who are Deaf or Hard of Hearing and is a reason why they may avoid participation in situations where the possibility of misunderstanding conversations creates a high risk of being shamed in front of others. When a person refers to ‘shame’ or ‘shame job’ as a reason not do something it is important to try to structure the engagement to reduce the risk of them being shamed.

Poison relationships

In many First Nations cultures, the practice of "poison cousins" involves avoiding direct communication with certain relatives to maintain social boundaries and respect. This tradition helps prevent conflicts and uphold modesty within communities, reflecting a deep commitment to community harmony and structured social relationships. It's a culturally significant way to ensure that family interactions are respectful and appropriate, supporting both community cohesion and individual dignity.

Humbugging

when someone asks for too much or makes unreasonable demands for money, drink, cigarettes, food, household items, cars etc from their family or community. It’s different from the positive practice of sharing resources within Aboriginal and Torres Strait Islander cultures. Instead, humbugging can lead to stress, arguments, and even abuse. This situation (being humbugged) can be particularly difficult for First Nations people with disabilities, who, often have a strong desire to fulfill their cultural responsibilities like other community members, find it hard to know how to refuse such demands.

Hand talk

Many communities have a sign language or hand talk (sometimes called action) that compliments their local spoken language. In these communities many in the community may be able to use sign language to communicate with deaf community members. However, as with oral languages these are diminishing and often Deaf community members can only communicate with a few family members using family hand sign with elements of community sign.

Countryman

"Countryman" is an inclusive term used by some First Nations people to indicate their deep connection and responsibility to their land. It underscores a unique relationship that sets them apart from non-First Nations people, who may not share the same sense of belonging, affinity, or duty to the Country. This term highlights the profound bond First Nations people have with their land, which is central to their identity and cultural responsibilities.

Behaviours of concern

Behaviours of concern are actions displayed by individuals that might be disruptive, harmful, or challenging to themselves or others. These behaviours often occur when someone is unable to communicate their needs, feelings, or frustrations in more typical ways. They might include yelling, hitting, or refusing to follow rules or instructions. The goal in addressing these behaviours is to understand what the individual is trying to communicate through their actions and to find more positive and effective ways for them to express their needs and desires.

While consistency is critical to improving communication systems, it can still be really hard to develop signing and communication systems. It is therefore important to also work with local Cultural language and Communication brokers, mentors and interpreters to help facilitate communication and ensure the participants needs, aspirations and ways of communicating are understood by staff.

A Cultural language and Communication broker or mentor is someone with deep knowledge and experience of working with First Nations people who are Deaf or Hard of Hearing. Through working with individuals for a long time, Cultural language and Communication brokers and mentors have learnt to observe a person’s signing systems, non-verbal communication cues and responses (e.g. facial expressions, body language, gestures). Cultural language and Communication brokers may also act as interpreters.

Working with a Cultural language and Communication broker or mentor can also help you learn how to better communicate with First Nations people who are Deaf or Hard of Hearing.

Have them mentor you about what they observed in a person’s facial expression and body language that was important in understanding them. This will help you learn key aspects of an individual’s non-verbal communication cues and typical responses, so you can better understand what they are communicating.

Even when working with Cultural language and Communication brokers or mentors, it is still best practice to keep the same staff working with First Nations participants who are Deaf or Hard of Hearing, even more so than for other First Nations people who do not have the same level of communication barriers.

What can be done when you don’t have a communication broker to work with? Read this case study to pick up on some useful tips

Inevitably there will be occasions when you don’t have a communication broker available to help you. I am a non-First Nations health practitioner experienced in working with First Nations people with hearing loss. If I’m working with someone who is new to me and isn’t very verbally responsive, I learn about the person from those around them and by reading any notes that have been provided about their history.

Then I might meet the person, and rather than expect them to respond to overt questions, I might make some declarative questions. Something like, so you’ve got two brothers. The person gives a definite yes or no, as a nonverbal signal. So, I’m learning what is a definite non-verbal signal for them.

Then I’ll make some statements that I know are not true and I’ll watch their responses and see what their nonverbal vocabulary is for making those negative comments that aren’t true. Then I’ll try and get some information on more subtle things that may be true or not true to see what their responses are in that situation.

After I’ve mapped their non-verbal vocabulary, then I’ll ask them the questions in the same way; asking questions by making statements that then the person responds to non-verbally, and then I read their nonverbal responses according to the vocabulary that I’ve identified beforehand.

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