CD-219: Indigenous Male Health Safe Spaces/Sheds Project

Chief Investigator’s Research Impact Potential Report

Rick Hayes, PhD

Jack Bulman, CEO Mibbinbah

Introduction

This brief report draws on the previous quarterly milestone acquittal reports and the final template report. It seeks to clarify the impact potential for the Cooperative Research Centre for Aboriginal Health research project commonly known as CD-219, Indigenous Male Health Safe Spaces/Sheds. It will conform to the questions provided by the Research Impact Potential guide provided by the Lowitja Institute. This report draws upon two important articles published in peer-reviewed journals and one article published in the Aboriginal and Islander Health Worker Journal. Bibliographic information regarding these articles, and the related conference papers, can be found at the end of the report (copies are attached).

Response to Questions

1. Describe the main ways knowledge produced by your research [can] be used?
   1. Instrumentally
   2. Conceptually
   3. Symbolically

(a)    There are two fundamental ways that the knowledge produced by our research can, and in fact is, being used instrumentally.

1. The first is by the men who have been involved in the community-based participatory action research processes. Through the training workshops and camps, something on the order of 100 men have been involved in the creation of “yarning circles” that have listened carefully to the information provided by experts in various areas relating to chronic conditions. They have then engaged in community-based processes for telling stories related to these conditions and the knowledge that they have brought from their own lives. These experiences and knowledge have been compared and contrasted with that of the experts and have been shaped into new stories about what it means to deal with various types of chronic conditions and to engage the services provided to deal with these issues at various levels. These men are now part of a web-based network linked to Mibbinbah Limited which is an Indigenous male health promotion charity. This charity now runs a national camp annually and supports the development and running of regional camps around Australia. Additionally, related workshops are run with the support of the men in sites where there is suitable capacity. This social network leverages web-based resources and seeks to develop “bonding” social capital to keep men linked into the network and “bridging” social capital to bring in new men. These men now “yarn” regularly with other men to pass on their knowledge within and beyond their communities.

1. The second way that this knowledge is being produced and disseminated is through an increasing number of men who are taking leadership roles within the overall program and who are using these roles to interact with experts and the larger community. For instance, beyondblue has been involved with a number of the camps and workshops over the years and their staff have both provided information and expertise and a willingness to listen. This has meant that beyondblue has significantly shifted its approach to creating and disseminating information relating to Indigenous males. This process as shortened the “duty cycle” of dissemination/feedback and ensured that a much more responsive relationship exists between beyondblue and the wide variety of men from Aboriginal and Torres Strait Islander communities. Men involved with Mibbinbah Limited are featured in beyondblue promotional material and they have provided critical advice in terms of reshaping the tools disseminated and used by beyondblue. A similar relationship exists with Movember and Andrology Australia as well. The Mibbinbah Limited web-site constantly provides stories for celebration with regards to the processes relating to both [a] and [b]. Additionally, men associated with Mibbinbah are frequently interviewed on radio or in the print media and the program is listed on a number of web-resource pages with a reach across Australia.

(b)   Conceptually, there are two key frameworks that have been developed through this research program.

1. The first of these frameworks is ‘MOM’ or the Mibbinbah Organisational Matrix. ‘MOM’ helps activists, members of men’s groups, field workers, managers, and Chief Executive Officers to effectively map out the various critical relationships that have proven to be essential if local men’s groups are to thrive in their relationships with funded programs. This framework was used to enable an organisation like beyondblue to see the potential reach of its message through the various networks related to Mibbinbah. It helps various parties to outline memoranda of understanding that provide a moral, rather than a legal, basis for their relationship. This enables the development of organisational partnerships that are reciprocal in terms of power relationships and that are negotiated in a stepwise fashion with clear outlines of cost and benefit. For instance, it is possible to clarify the relationship of various roles and responsibilities that enable stakeholders to trust that what has been said will be done will, in fact, be done. It does this by providing transparent lines of accountability. An example of this is the clarification that can be achieved by delineating the roles and responsibilities of line managers in contrast to the program champions and the mentors of the men. This has enabled the rapid ‘up-skilling’ of workers and volunteers and it has allowed for the quick resolution of work related performance issues at the managerial level. The role of the CEO and senior management has been clarified as being an authentic champion of their own services rather than of some “outside” agency. (See, Bulman & Hayes 2010)

1. The second conceptual framework is the ‘Proper Way’ model (Bulman & Hayes 2011). This model delineates what might be required to create safe, supportive spaces for Indigenous males in order to foster what we have come to call, ‘Spirit Healing’. ‘Spirit Healing’ is the sense of hope that is created when a vision for the future is engendered and corroborated through authentic leadership that eschews violence, particularly lateral violence, in the various relationships that are important to the men. The ‘Proper Way’ model identifies the need to create explicit working agreements that both celebrate and operationalise a commitment to cooperation with regards to raising important questions (questing) and seeking to answer those questions for yourself, your mates and your community (transferring). This process of setting the agenda publically and outlining an acceptable code of conduct during their time together is something the men now do from the outset of all of their camps and workshops. When this has not been done at the beginning, we have found it possible to enter into the situation and establish this code to transform dysfunctional situations; this can be done when appropriate leadership is available. While working in the present to move towards hope in the future, ‘Proper Way’ recognises the past. It particularly recognises the diversity among and between various Aboriginal and Torres Strait Islander communities in terms of Land, Lore and Law. It also recognises the triumphs, as well as the traumas of the men. This conceptual framework has explanatory and effective power. It can help the men to explain their circumstances. It can also empower them to change these circumstances. This has been demonstrated repeatedly.

1. What are the key products or outputs your research will produce to support usage in these ways?

1. The most significant product is the development of Mibbinbah Limited, the Indigenous male health promotion charity. Its creation enhances the likelihood that the learning developed through the community-based participatory action research project (Bulman & Hayes 2008) will continue to be disseminated through time. The charity seeks to ensure that a national network of men is cultivated and maintained through the provision of workshops and camps.

1. One of the resources that Mibbinbah Limited has created and continues to maintain in order to support the network mentioned in (2.a) is the interactive web-site. This site uses a variety of social network techniques to keep the men engaged and connected. They are able to see what others are doing or have done. They can both learn from this and contact the men directly. Also, the web-site is an important way for the men to find their work validated and they can be justly proud of their work when it is shared with the larger community.

1. Several programs have been developed and deployed relating to health information, computer literacy and counselling support. As a charity, Mibbinbah Limited is continuing to develop and deploy these resources in a number of communities. For instance, the computer literacy program seeks to balance broader work being done with younger people by focusing on helping the young men to build computer skills with the elders and ‘olders’ of the community. This is done so that the older generation can stay connected with their children and grandchildren through Internet-based technologies. In this regard, both La Trobe University and Rotary International have donated nearly 100 computers and software packages that have been distributed to a number of communities in Victoria, Queensland and Western Australia to date.

1. Video stock has been collected from a number of the camps and workshops and this material will be developed into podcast and videocast presentations of health information and other knowledge sets. Already, beyondblue and Andrology Australia have been able to create, modify and distribute media shaped by their involvement with the men through the camps and workshops.

1. A large number of Mibbinbah caps, polo-shirts and dress shirts have been distributed around the country. Additionally, mugs, pens, mouse pads, boomerangs and group pictures featuring Mibbinbah related symbols have been distributed and will be distributed for the foreseeable future. This pictorially communicates the fundamental message of Mibbinbah as explain in a recent article published in the International Journal of Men’s Health (Bulman & Hayes 2011). This is a very simple, but powerful, story-telling device that is very popular with the men and the women alike. Men proudly wear their shirts in a variety of settings. The women have a different shirt that communicates support for the men.

1. A number of articles and conference papers have been published and delivered. Several more have been outlined and will be written over the next two years. There is also the possibility of editing a collection of essays for publication.

1. A final community report is being developed and will be offered to the participants for feedback before being published in both hardcopy and electronic format.

1. Have any of these products and outputs been produced or used? If not, where in the timeline of your project will they be developed or used/implemented?

1. See above.

1. What changes have occurred or should occur because of this usage?

1. A significant change has occurred in the lives of many of the men who have continued with Mibbinbah over the past months and years. Several have received training that has allowed them to gain and sustain employment. Some of the younger men have won awards and recognition for their increasing activity in the community. Older men have volunteer their services to help younger men gain knowledge and employment. This is a widespread and common occurrence that has been brought about, as the men repeatedly testify to, by hope, confidence and trust.

1. Several of the men who have been involved in the camps or workshops have survived critical health events because they knew what was happening and sought assistance which they acknowledge would not have happened in the past. Additionally, many men have testified that they have been much more proactive in seeking help. Importantly, we have several cases of men, who had never talked about their concerns, sharing with family members and friends for the first time in their lives. Several have become ambassadors for various health promotion organisations and have volunteered their time, stories or pictures.

1. Indigenous male health workers are now more confident in their work and have a conceptual framework from which to work and explain their various judgements about what will and will not work. There are several instances of workers seeking higher credentialing for their work and of being willing to work through employment related performance issues. In the past, they would have walked away from the issue feeling that they had no power to influence their organisation.

1. A large number of groups of Indigenous males are collaborating across traditional divides including the ‘tyranny of distance’. For instance, a group in Melbourne travelled to South Australia to provide catering for a regional camp in that state. These same men have provided catering for important events associated with Latrobe University and other institutions. Additionally, leaders of this group have travelled interstate to provide mentoring and support to other groups who have, in turn, provided catering for local men’s health gatherings.

1. Increasingly, educational and health organisations in both the governmental and non-governmental sectors are seeking out advice from Mibbinbah and from those associated with Mibbinbah to reconceptualise the way that they work with Indigenous males and their communities. Indeed, the corrections institutions of both New South Wales and Queensland are actively seeking to form partnerships with Mibbinbah Limited to think through how they can develop “bottom-up” approaches to working with men within the prison systems and upon their release. The hope to improve the health of the men and enhance their opportunities for employment.

1. The systematic processes developed by Mibbinbah for working with the men and building their capacity as individuals, group members and organisational leaders is being documented at present. These processes are being turned into various qualification levels (such as: basic, workshop worker, workshop leader, camp worker, camp leader, camp organiser, project worker, project officer, program manager and programs manager) with the various criteria elaborated. Also, the men are able to document their progress at each level of achievement. This allows for both the development their own confidence and it documents their accomplishments with the view of satisfying various work related requirements. We are in the process of negotiating to having these and the health/computer related training sessions assessed in terms of meeting the requirements of various educational qualification frameworks.

Conclusion

This research project has sought to follow a social networking approach to knowledge exchange (SNAKE). Capacity development among the male participants has been a critical aspect of the approach and this has led to a number of innovations allowing for a knowledge transfer that is reciprocal in nature: both the men and those who are collaborating with them gain insights through their interactions that are allowed to immediately reformulate the activities and processes.

This has been documented at each major event through an evaluation process that captures the learning on video for iterative review and assessment. This in itself was an innovation that was demanded and developed by the men who were participating in the research program. Conceptual frameworks have been developed through phenomenological analysis of this shared experience. These frameworks have been used in actual practice in order to both validate the conceptual foundations and elucidate further insight. A number of means for documenting and disseminating the knowledge gained have been developed and deployed.

Finally, a sustainable context for all of this has been created through the founding of Mibbinbah Limited as an Indigenous male health promotion charity. A key aspect of this work is the social network that has been created and is sustained through the national and regional camps and workshops held on a regular basis. A variety of funding sources have been identified and the funding bodies are increasingly partnering with Mibbinbah Limited. They are doing this to ensure that this unique social networking approach to knowledge exchange is sustained through time and across the distance that separates participants socially, economically, culturally and physically.

Bibliography

Bulman, J. and Hayes, R. (2011) 'Mibbinbah and Spirit Healing: Fostering safe, friendly spaces for Indigenous males in Australia.' International Journal of Men’s Health. 10(1):6-25.

Bulman, J. and Hayes, R. (2010) Yarning Spaces: Dealing with depression and anxiety among Aboriginal and Torres Strait Islander Males the ‘proper way’. The CAPA Quarterly (Journal of the Counsellors and Psychotherapitsts Association of NSW). 1:24-28.

Bulman, J. and Hayes, R. (2009) ‘Strengthening men friendly practice and health promotion.’ National Men’s Health Conference, National Men's Health Gathering 2009, The University of Newcastle, NSW, 6 to 9 October 2009.

Bulman, J. and Hayes, R. (2009) ‘Dealing with Depression and Anxiety among Indigenous Males.’ National Aboriginal and Torres Strait Islander Male Health Convention, National Men's Health Gathering 2009, The University of Newcastle, NSW, 6 to 9 October 2009.

Bulman, J. and Hayes, R. (2009) ‘Indigenous Community Researchers Support Network.’ National Men and Family Relations Forum, National Men's Health Gathering 2009, The University of Newcastle, NSW, 6 to 9 October 2009.

Bulman, J. and Hayes, R. (2009) ‘Strengthening men friendly practice and health promotion.’ 2009 National Indigenous Studies Conference: Perspectives on urban life: connections and reconnections, Australian Institute of Australian and Torres Strait Islander Studies, Canberra, ACT, 28 September to 2 October 2009.

Bulman, J. and Hayes, R. (2009) ‘Dealing with Depression and Anxiety among Indigenous Males.’ 2009 National Indigenous Studies Conference: Perspectives on urban life: connections and reconnections, Australian Institute of Australian and Torres Strait Islander Studies, Canberra, ACT, 28 September to 2 October 2009.

Bulman, J. and Hayes, R. (2008) ‘Promoting Indigenous Participation in Health Promotion Education Through Community-based Participatory Research’, Aboriginal and Islander Health Worker Journal 32(3):10-13.