Background
This chapter focuses on opportunities for the prevention of FAV.
The Victorian Indigenous Family Violence Task Force defines FAV in the context of Aboriginal communities as ‘an issue focused around a wide range of physical, emotional, sexual, social, spiritual, cultural, psychological and economic abuses that occur within families, intimate relationships, extended families, kinship networks and communities’.22 This definition acknowledges the spiritual and cultural perpetration of violence by non-Aboriginal people against Aboriginal partners that may manifest as exclusion or isolation from Aboriginal culture and/or community.
The abuse of older people is outside the scope of this topic (see Useful resources, RACGP White Book).
Perpetrators of FAV, or people who use violence, are predominantly men, but women can be perpetrators. People who use violence come from a range of cultural backgrounds.20 The Our Watch national resource to support the prevention of violence against Aboriginal and Torres Strait Islander women states that violence against Aboriginal and Torres Strait Islander women ‘is not an Aboriginal and Torres Strait Islander problem’. Nor should Aboriginal and Torres Strait Islander people bear sole responsibility for addressing it.20,22
Prevalence
FAV occurs throughout the Australian community, and the risk of FAV increases where there is a higher prevalence of gender inequality, alcohol and drug use, gambling and poverty. These factors do not in themselves cause FAV, but can compound and cause the abuse and violence to have greater impact. Addressing these factors can prevent or reduce the impact of FAV.4
Aboriginal and Torres Strait Islander people experience FAV at higher rates due to complex and interconnected factors such as racism, discrimination, power inequalities, systemic barriers and the impacts of ongoing colonising practices.1,2 FAV has also been caused by the transgenerational trauma created through the separation and breaking up of families and kinship during the dislocation of people from Country and culture and the forced removal of children known as the Stolen Generations (see Figure 2).1,13,23 Long-term social disadvantage and the ongoing impact of past dispossession and forced child removal policies have resulted in intergenerational trauma and breakdowns of traditional parenting, culture and kinship practices.4,24 Higher unemployment and poverty rates and the overincarceration of Aboriginal and Torres Strait Islander people also contribute to higher rates of violence.13
FAV is a factor contributing to disparities in health outcomes between Aboriginal and Torres Strait Islander women and non-Indigenous women.25 Aboriginal and Torres Strait Islander women are 32-fold more likely than non-Indigenous women to be hospitalised due to family violence and 11-fold more likely to die due to assault.25 Reducing the risk and preventing family violence for Aboriginal and Torres Strait Islander women is a national priority. A complex mix of historical, cultural, social, legal and policy issues needs to be taken into account in order to achieve this.26
Aboriginal and Torres Strait Islander LGBTQIA+SB (Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Asexual, Sistergirl, Brotherboy) people are also deeply impacted by any acts of family violence. Studies show the complex impact of family violence on Aboriginal and Torres Strait Islander LGBTQIA+SB youth, and that they are likely to experience higher rates of FAV than non-LGBTQIA+SB people.27
Aboriginal and Torres Strait Islander men experience FAV at much higher rates than non-Indigenous Australian men.28 In addition, some Aboriginal and Torres Strait Islander men witness and/or use violent behaviours. Refer to the RACGP White Book to understand more about services for men.11
Figure 2. Sources of contemporary Aboriginal and Torres Strait Islander family and community violence.13
Prevention
For any services or interventions to be effective, Aboriginal and Torres Strait Islander communities and families need to be at the centre of preventive work strengthening culture, leading the development of programs that take a holistic approach, focusing on community healing and restoring family cohesion.13 These roles include shaping programs, rebuilding family and kinship ties and building cultural sensitivity into programs.13 For example, Djirra is a state-based community organisation that addresses family violence by drawing on cultural strength to increase resilience, reduce social isolation and vulnerability to family violence and foster healthy relationships.29
The National plan to end violence against women and children 2022–203230 recognises that mainstream approaches will not address the specific interplay of FAV issues for Aboriginal and Torres Strait Islander peoples and communities. Studies consistently report that effective responses to violence within Aboriginal and Torres Strait Islander communities need to be underpinned by cultural connections and oriented towards healing.5,13 Stronger connections to culture and Country, among other positive cultural determinants, improve outcomes for community safety.13
The Victorian Government Nargneit Birrang – Aboriginal holistic healing framework for family violence encompasses an Aboriginal-led approach to addressing FAV.31 Principles that are consistently identified as important in programs aimed at prevention of FAV for Aboriginal and Torres Strait Islander peoples and communities:
- support self-determination
- strengthen community and culture
- are culturally appropriate and respectful
- are community focused and specific
- are trauma-informed, including understanding the historical context of violence
- are integrated services, preferably with Aboriginal and Torres Strait Islander leaders and workers.8
The foundation of prevention encompasses the broader wellbeing of Aboriginal and Torres Strait Islander families and communities, in the context of the ongoing impacts of colonisation. This holistic approach to community healing contrasts with a Western feminist model of responding to FAV, which more commonly reflects gendered paradigms between two people and responds to those two people for short-term support. Although these can help Aboriginal and Torres Strait Islander peoples, they are not always the most effective response.3
Ongoing and consistent funding is essential to effective prevention and services.13 The complexities of responding to FAV in Aboriginal and Torres Strait Islander families and communities can be further hindered by funding models that focus on individualised models of treatment and care for victims.24
In addition, it is noted there are limited evaluation data on the effectiveness of policies and programs targeted at preventing and reducing violence against Aboriginal and Torres Strait Islander women. Therefore, resources to implement quality evaluation, including qualitative and quantitative research, should be included in funding for services.3
Recognising FAV
Many FAV victims/survivors have reasons for avoiding seeking help, and Aboriginal and Torres Strait Islander people have additional reasons.22,32 Fear of having their children removed from their care is a significant barrier to reporting FAV. In addition, many Aboriginal and Torres Strait Islander people have a deep mistrust of police and legal systems based on historical and contemporary systemic issues. Many Aboriginal and Torres Strait Islander people do not want their partner or family member to be incarcerated, including a fear the person may be at risk of dying in custody. There are also complexities in leaving Country, home and family, potential economic dependence on the partner/perpetrator, past experiences, a fear of not being believed and a lack of culturally appropriate support and services.13,33 When FAV is occurring, Aboriginal and Torres Strait Islander women may be reluctant to admit or discuss FAV with health professionals or to use such terms as FAV. They may be more likely to use such phrases as ‘We were arguing’, ‘My husband was acting up’, ‘He was being cheeky’, ‘It was just a little fight’ and ‘We were drinking’.13,34
Holding people who use violence to account for their abuse and violence at family and community levels is an important consideration. The discourse around FAV currently is still likely to blame survivors or hold survivors responsible. Approaches to change this need to be explored and implemented if prevention of FAV is to improve in Aboriginal and Torres Strait Islander communities.35
Screening and case finding
There is evidence that screening in pregnancy can be effective in identifying FAV, where the questions are asked and there are services available if the patient wants some intervention or support.10,36 This screening can be done in primary care settings and in antenatal clinics using an informal or a structured approach21 (see Figure 1). The aim is to screen all women in a setting where the patient is seen alone in order to provide freedom from coercion or intimidation.
Except in pregnancy, the current advice is to case find or enquire rather than screen.17,37 This will only be really successful where staff have been involved in training, preferably as a whole-of-service/practice event, in order to know how to enquire about FAV, what to do when FAV is identified, and how to support each other when working with people experiencing FAV.9 This model of training is currently being delivered to general practice, primary care groups and some Aboriginal health organisations by Safer Families through the University of Melbourne and is an example of whole-of-organisation/practice training that has been evaluated.38
The WHO has identified FAV as a significant factor in communities globally.18 The WHO is encouraging health professionals to ask and, if confirmed by the patient, to use the acronym LIVES (Listen, Inquire, Validate, Enhance safety, Support) to guide response17,18 (Figure 3).
Figure 3. World Health Organization (WHO) schema for first-line support in family abuse