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Cultural influences

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.

As we have learnt throughout these modules, our ways of communicating and engaging are often influenced by culture. Culture and cultural norms and expectations can also influence our behaviours. Like all cultures, Indigenous ways of knowing, doing and being are complex and not always easy for an outsider to understand. Indeed, there are many things an outsider may never be invited to learn about.

What is important to understand is that some behaviours you observe with the people you support may be related to cultural lores, obligations, hierarchies and relationships. Respecting culture is critical. When someone perceives that their cultural ways of knowing, doing and being are being disrespected, they may try to let you know through their behaviour. 

Here are a few examples of how culture may influence responses to different interactions below:

Sandra was actively avoiding engaging with her support worker. The support worker couldn’t understand why. Another worker pointed out that Sandra’s support worker was wearing red nail polish and exposing her shoulders, even though Sandra had previously asked them not to as she was going through ceremony.

Hope’s Aunty came to visit her in the SIL where she was living. She was very excited to host the Aunty and follow important cultural protocols in this role. This may normally have included making tea for her Aunty and waiting for her Aunty to drink the tea before having any tea herself. But the support worker wasn’t aware of this and proceeded to make tea for everyone, serving herself and Hope before the Aunty. The Aunty felt disrespected and Hope felt shamed by the experience of not fulfilling her hosting responsibilities.The support worker thought it was her job to make the tea and people may think she was being lazy not doing it. However, not allowing Hope to host seriously upset Hope.

Ali is an experienced support worker who does his best to learn different sign languages to communicate with the people he works with. After working in a remote community, Ali moved into town to work in a SIL. While supporting a young woman who was Deaf, Ali used some of the signs he had learnt in the community. The woman became very agitated. Ali didn’t realise that the sign was ok to use in the community where he learnt it, but had a very different meaning and was taboo for the young woman.

Humbugging - a fine line between fulfilling responsibilities and feeling exploited

 

First Nations people who are Deaf and Hard of Hearing continue to have cultural obligations and responsibilities that they must follow, and want to follow. Being able to fulfil these obligations and responsibilities often sits alongside a strong desire to engage with, give back to, and be accepted within their community. This is often demonstrated/communicated through caring and sharing of resources (e.g., belongings, food, money).
However, sometimes these processes can be difficult to navigate and can drift towards exploitation, i.e. humbugging, whereby people are persistently targeted to give to others, sometimes beyond their means.

In contexts where there are issues of poverty and addiction, people with disabilities may be seen as having a more reliable source of income and more vulnerable to humbugging. This may include giving away more of their money or belongings than they can afford or that would normally be culturally expected of them, or, being blamed and accepting responsibility for the actions or wrong doings of others.

Humbugging can influence behaviours in a variety of ways. It may contribute to people avoiding others that they feel will humbug them. Or, if people feel they are not acknowledge for their efforts in giving and sharing, it can create distress and frustration and

Without good supports, humbugging can be very difficult for First Nations people who are Deaf or Hard of Hearing to navigate or culturally be able to say no. Nonetheless, empowering the person you work with to determine their own value of what they can offer and what they need will give them a sense of belonging.

Want to learn more?

Here are few links to more information on Aboriginal ways of knowing, being and doing.

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