 Good morning Australia. I'm honoured to be here on the land of the Ngunnawal and I want to recognise the welcome I received from the Ngunnawal elder, Richard Bell. He said something to us today that I think we need to reflect on. He said that if we do not honour the names that our fathers have given us that we will stand in accountability for what we hand down to our children. So our forefathers have given us this name Australia and at this moment I feel disassociated. I feel in despair that our forefathers and I think some of our forefathers would be thinking of this too. What is happening at this time in this place is something that the rest of the world will be looking at. However, what I want to say to you is that for so long this country has denied the voices of Aboriginal people and Torres Strait Island people to be heard, the voices of our children. So I think we need to reconsider who we are as a nation and I would like to now say that if somebody now gave me a wand, a magic wand and I was able to think it like that, I would like to set up such trauma centres in every part of Australia. What we're here to commemorate today, before Cook came to this place we now called Australia, my eldest told me back in Bungalung Country, there was no Southern Cross in the sky and I thought what do you mean by that? There's no Southern Cross in the sky and they said well no, it was Yinebee and the later as we talked they said well it was actually Guinebee or Guinebee. It was the black swan flying across the southern skies to make food for the Bungalung families and in that they made a separation between the spiritual essence of the star system we now call the Southern Cross and the physical manifestation of the bird we call the black swan that provided food for us. So I think there's two things we need to think about. We need to look deeply into our soul, who are we? Who are your ancestors? There is not a person in this room here now who hasn't come from the three eyes. Indigenous at some level, I welcome you, I recognise your presence here in this room now. Invader, I have an ancestor who came out on a prison hulk, they invaded this country. With our permission they came and emigrant and the bulk of the people who would call themselves refugees, asylum seekers, immigrants came to this country as economic refugees. Moving away from war zones, moving away from great poverty and despair. And so I think it's time that we started to think about ourselves as the eyes moving to the we. How do we start to function in this country? Where we honour and respect all people in all ways. And it's about listening. Miriam Rose Ungamar said on the 26th of January 1988 in Tasmania that the greatest gift we as Aboriginal people can give this country is our ability to listen to each other, to know each other more deeply, to understand our stories. And listening is one of the hardest things we can do, particularly when we don't want to hear. So in Pitunjara country, and this is part of my master's courses, and my students had to know how to listen. They didn't have to be experts over the other, they just had to hold the stories. But in Pitunjara country when a little 14 year old girl suicided, she'd been bashed, stabbed, raped, and she was pregnant. Nobody wanted to hear what was under that need to end that life of that little girl. And if we had listened at that time, and if we had responded well, then the little nine year old three years later would not have hung herself. So it's time that we learned to talk, listen, and then with good heart move. I've just done the wrong thing here. So I'm going to talk to you about some children in a school, a special school, a school where all the bad children are sent. Two and a half years ago, one of my good friends rang me and said, I've just been asked to apply for this job in this special school. I've got all these special schools in New South Wales set up to send the kids who have been expelled from all the other schools because of their bad behaviour. So we sat on my veranda and we decided that we would think first of all about how we hold children in that school. It's an individual way of behaving, of working together with our children. So we would introduce this term called education, this concept of how we move education into what it originally meant from the Greek, to rear up to new to the children, to draw out from them, to lead, to show the way. Then we would pay attention to their parents, their carers, some of them were in foster care, and the community. And we would open that educational centre to healing workshops for the community to come if they so wanted. Then we would pay attention to the needs of the teachers. How were they? What were they able to do in this school? In fact, they were failing miserably. And we needed to embed everything we did in research. This is what we brewed. We got the formal invitation. I suggested to her that we introduce a new way of thinking and out of that new way of thinking that we start to act differently. And then we went into the community and we ran a half day workshop. And in that half day workshop, we were told that truckies move into that town and pick up young girls for sex. We'd only been there for three weeks and we heard this story and we thought, well, we've got a job to do. We ran a full day workshop for the teachers. And within a very short time, those teachers turned themselves around. And then, I'm into the third year now of working with this school. We never got any support. I funded this project myself. I put money into my car, drove out there, put money into my graduate students going out there and doing this work. As of next Monday, the government is funding some of our work. So, hallelujah. What we found is that the teachers were experiencing burnout, the carious trauma and a lack of theory to children's behavior. And they had no skills to respond. We found the carers, the parents, the community, the parents were demonstrating clear, complex trauma symptoms. And the community itself had symptom as history. This is a community in Australian history is known for the freedom rights. And yet, in that community, in that place, there is great racism, great sexism, great classism operating today now. We found historical, social, cultural trauma symptoms. We found little communication between the various sectors responsible for children's well-being. And there was a critical need to upskill the workforce at every level. What we found, we found children that were hurting. They weren't bad. They weren't mad. They clearly had, in the language of our experts, developmental trauma symptoms. And I'll go back to this diagnosis. We got this diagnosis because this little fella went crazy in the administration part of the school and they had to call in the police. And he wasn't on a charge. So we wanted a diagnosis so that we could actually use that to help him and get the authorities to think differently. This little fella of 11 had emerging psychosis with mood depressive content. They did the diagnosis, by the way, by Skype. Do you know that in New South Wales, we import three psychiatrists every three months from New Zealand? It's called medical tourism. He's got some paranoia. He thinks the world is unsafe. Well, this little fella saw his mother killed at three and his auntie killed by a truck in domestic violence and he saw his auntie killed at nine by a truck running over her. Yes, his world is unsafe. Suicide ideation. He tried suicide twice. And the medical report said that he was just attention seeking. We have, as a population, percentage basis, the highest suicide rates in the world and we still are not getting it right. I have worked extensively on suicide across Australia, in Aboriginal Australia, and that's the only place I work apart from PNG and Timor on trauma issues. And in every case, every person who had suicided or attempted suicide had major trauma stories. Let's deal with that too. It's not out there like that. It's here in the stories that we're holding. He had chronic grief and he had never received any grief counselling and he had complex post-traumatic stress disorder. On the other side, the observable behaviour of the kids with our highly sexualised, sexualised language, sudden uncontrollable rages in the classroom, self-harm, harm of others. They'd be subservient at one level and then flip and go into a controlling behaviour. Boom. So you had the rage, then the subservient and then highly controlling. And there was a total emotional literacy. And quite a few of them had vast fetal alcohol spectrum, which we're not even talking about. In one part of Australia at the moment, we have 45% of the Aboriginal children, babies who are born today, have fetal alcohol spectrum. There are no services out there on that yet. You experts are so far behind what we need and what you need to be engaging with us on and talking about us too. So I'm going to flip through this bit very quickly because I know that we've got a time thing here. The violence trauma vortex, this is the generational trauma, I can talk forever on this. I have been standing up and talking for 25 years in Queensland, out of the state communities, in the Kimberleys, through the territory in South Australia, in New South Wales, trans generational trauma. It's like nobody wants to hear. Worldwide colonisations. Australia was established as a penal colony. The subjugation of Indigenous people, the creation of culturally unsafe learning and living environments, the abuse of children, well documented. Children put into rabbit runs to be used for sex by the released old prisoners, the old lags. It's well documented everywhere and it was still not talking about it. Incarceration of young people. In one part of Queensland, 90% of the kids in one juvenile detention centre are Aboriginal kids. Have a look at it. Building more prisons to create cultures of violence and poverty. I met with Phillip Ruddick when he was the attorney general and I said to him every time you build a new prison, you're building a terrorist training centre. Our kids go through the system up into prison and they learn how to fight. Colonisation is traumatisation. I'm not going to talk to the diagram. I'll just quickly talk to the layers. The physical violence of the frontier, epidemics, starvation, massacres. Henry Reynolds has just released his latest book, The Forgotten Wars. Read it. The structured violence of the state. People sitting behind a desk and just signing away children's lives, women's lives. We had detention centres established across Australia. I can give you the history of every single one of the old reserves in Queensland and I can tell you when the abusers moved in and what happened there. Warabinda, my family comes from Warabinda. I've got family at Sherbourg. And finally, the psychosocial dominance, the cultural and spiritual genocide that destroys our sense of who we are, what we are. I'm not going to talk this too much because I just want to get on to some other things, but I just want to quote something. This is from the Bringing Them Home report. And this is from a psychiatrist talking about a man that he was working with. Having flashbacks of traumatic events caused such psychiatric pain that the person may start to drink heavily or use other psychoactive substances. And if hadn't used alcohol, they probably would have committed suicide. And yet we have such high suicide rates. The incidence of harm of self and harm of others is very closely related. Nine out of 10 women in the Northern Territory of the Territory women who died of domestic violence, nine out of 10 of them were Aboriginal women. I could give you stats until it came out of your ears and you got sick of them. That's not what's going to change. We need to know how to work together. So trauma creates experiences of loss, fear, powerlessness, helplessness, contraction, exhaustion. And our people don't want to engage with the system. They don't trust the police anymore. They don't trust the services anymore because the services have not been meeting their needs. And I'll just quote this one again because it fits into what Louise has been saying and it's what I sent to Kevin Rudd. Childhood trauma including abuse and neglect is probably the single most important public health challenge we face. A challenge that has the potential to be largely resolved by appropriate prevention and intervention. And what are the outcomes of trauma? So think of this community here. Let me just stop for a moment and say in the community where I'm living and let's call it the Aboriginal community which is a collection of communities or social groups. There is a group of people who are actually doing really well. They own businesses, they're getting on with life. They're just doing really well. Like some of the upper class in Australia. There's a middle group of people who you know they're renting their homes, they're working in jobs, their kids are getting into high school and some of them are graduating and they're not doing too badly. But there is a small but core group of Aboriginal people across this continent who are falling through the cracks. And as you sit with them you can actually walk back with them to the stories across generations. You might start with the little one that's just played up in school so badly. The little seven-year-old who tried to hang themselves in the school yard, put a thing around their neck and tied it to it, put it to a thing and a teacher found that child hanging. And they sent him over to the special school where I'm working and didn't tell them that this little one who was blue in the face when they cut him down had tried to hang himself. So children, a violation of a child's sense of safety and trust in childhood trauma, of self-worth, of a loss of a coherent sense of self, emotional distress, shame, grief, self and other destructive behaviours and so we label them as bad kids. And when they go into adolescence we say well then these are these are really naughty kids and we're going to put them into juvenile detention. Or that's for the boys, for the girls, although our percentage of girls in juvenile detention is about 70 percent in some places. Unmodulated aggression, difficulty negotiating relationships with caregivers, peers, model partners, with a clear link between suicide, alcoholism and other drug misuse, sexual promissuity, physical activity, smoking, obesity, and mental distress, including depression. Adults more likely to develop heart disease, cancer, stroke and prison populations are full of people with childhood histories of trauma and we keep building more prisons. I just want to tell you the trauma stories of two little fellas I worked with. They were very challenging. Dobie, his earliest memory, this is in Central Queensland by the way, thank you for the conversation we had, was taken, his mother was taken from him by an ambulance when he was about two or three years of age. He had no idea why she was taken away. She was taken to hospital actually, witnessed many instances of violence on his mother and others and when he was found by workers, he was living in a cardboard box under a house. He had found a safe place for himself. Willie on the other hand was taken from his mother too because she was in domestic violence, no support for the mother, just he was taken from her, placed in foster care where he was sexually abused. He was returned to his mother of eight years of age, by which time he was suicidal and then when I was contacted. The behaviours of Dobie and Willie, Dobie looked about six or seven. Skinny, small, he was the brightest kid I'd ever met. He didn't, I mean he'd come in the door. He wanted to check out everything, every place, every exit in that building. He asked me a hundred questions and he wanted real answers. I couldn't keep up with him. I tried. He got $50 out of my purse within the first 50 minutes that he was in the room. I still don't know how he did it. He was a survivor and he burned a hole in our De Deeree blanket. He absolutely was focused on the ceremonial process that we used in our programs where we did a smoking and we read De Deeree around a, I had a scarf, I called it the De Deeree blanket that was given to me from people from Utopia. And he was so taken by this ceremony that we were doing that he wanted to be there and recreate it for himself. So he lit the candle and burned a hole in it and everybody thought that was terrible. I thought it was beautiful and I still have that scarf and I still have the hole and it reminds me of Dovey. Willie was overweight. He wouldn't come near me. His head hung down. He was, he retreated into himself. He wouldn't speak unless I spoke to him and then he would answer in my syllables. He had no enthusiasm at all and that's some of the kids that I'm seeing today now. They've just associated from this world which is crazy. Which doesn't make, they can't make sense of. So Dovey was stuck on on, if you want to learn the language, use the language of hyperactivity, hypervigilance, panic rage, mania and Willie was stuck on off. Hypo, disconnected, disassociated, exhausted, dead, depressed. Dovey is more likely to hurt another person. Willie killed himself. In fact I should say that the system I went to try to find Dovey a year later. He had had 23 foster parents in a year and when I tried to find him a year later the department had lost his file. Okay I'm going to move out of this. Oh I'll stick to the victimization loss and grief. This is Frank Oxberg's work. Out of victimization people enter a downward socioeconomic spiral because of psychological, social and vocational impairment. They are more likely to be re-victimized by the system and they're more likely to victimize others. Just by not perhaps being a good parent. Many victims for example women who have been beaten or children have been abused are also likely to be victimized by the medical, legal, welfare and political responses to their trauma. So let me just stop for a moment and say there's a difference between victimization loss and grief and it was interesting in Timor when I was working there. The students there said to me, and they were trauma workers, said to me what's the difference between victimization loss and grief and traumatization? I've never had a Aboriginal student ask me, sorry an Australian student asked me that. The bereaved feels loss. The victim feels like a loser. The bereaved feels sad. The victim feels humiliated. The bereaved may feel as though part of him or herself has been ripped away. The victim feels diminished, pushed down in a hierarchy of dominance, exploited and invaded. Now I've used those words deliberately victim, because in victimization there is generally always traumatization. If you want to learn more about the difference between loss and grief and trauma, get a hold of the presentation I did yesterday. So what is my response to that? And I'll just actually say that Alice Miller has talked about this in her work for their own good. She says that what makes a truly violent human being is to have been profoundly hurt as a child. Having been hurt, not being able to have anyone believe the pain, the distress of your hurt. Not being able to express that pain, that distress. So slap. Shut up. You know if you really want something to cry for I'll give you another one. Not to have had access to education where you can intellectualize, understand where this pain comes from. And not to have had children of your own where you can take out your distress in some way. It took me a long time to accept that one until I then clearly remembered standing in front of my two-year-old child who'd just drawn the most beautiful drawing on the wall and shouting at her. You know if you're stupid little? And I thought my God you know with words we heard. So in all the work I did in Central Queensland looking at trauma trials and trying to understand how we could turn this around this is my prescription. First of all we need to create culturally safe environments. Then we have to help people find and tell their stories. And we as workers as healers hold those stories as people start to then hear themselves pick up the stories in different ways and then start to make sense of the stories. And we create the safe place so that they can feel the feelings. Aboriginal people did this all the time on this continent. They had ceremonies and rituals where we were allowed to feel the feelings in dance and movement and shouting at each other to get rid of the anger as a health process as well as the law process. We need to take the courage to move through the layers of loss and grief to reclaim our sacred selves. We all need to know our stories. Who are your ancestors? What journeys did they take to bring you to this country we now call Australia? What is the movement? What are the stories they collected on the way that allowed you to be sitting in this room today with the goodwill to do something make a change for children? Who are your ancestors? So healing children from trauma. What we did was we developed and we applied the experiences of cultural safety and working with our children. Exploring their practice of emotional healing through century and tactile therapeutic work in nature discovery. Narrative art, music, dance, movement, play, storytelling and performances using structured and unstructured play. And we used the neurodevelopmental rationale for healing trauma, the brainstem. Every child deserves to be conceived and born with respect for who and what that child is, that baby is. If I had a magic wand and I was going to start early, early intervention, I'd start with the young mums of 13 and 14 who are now falling pregnant because they have no choice. And I would start healing that baby in neutral as I'm healing the young mum and I'm healing her mum and her grandmother. And uncle, you asked me about the offenders, the young men who hurt and harm. My response to you is that their children still. They're repeating the harm that was repeated on them. And even though we do not accept the things that they've done we need to respond to their needs too and it works. It works in the prisons. The midbrain, movement, yoga games, music, touch, nature, discovery. I was in a prison once and I was working with a group of young men who were in there, aboriginal men for extremely, extreme acts of violence. And one young man had a full neck lizard that just lived here on him. And I thought, wow, you know. And then when you heard what that young fella did and you think, wow, what? The limbic system, zero to three to four, facilitate emotional regulation, dance, art, music, play, zero to four, the Kotel encourage abstract thought, the ability to reflect, reflect, the ability to be mindful. Storytelling, writing, drama, theatre, art and music, these are always aboriginal people. These ways were aboriginal people did on this continent before Cook to heal any trauma that they were living with. It's time Australia learned from us. And finally the heartbreak, resonance, not resilience. I've met some very resilient people in prison. People who have survived the most incredible atrocities and we'll go out and do it again. They're resilient. They know how to survive. What I want to build in our schools is resonance, empathy. So the model for healing we applied was a trauma specific response to the kids' needs and the kids designed this artwork for us. They wanted music, dance, theatre, body work. And we, they had so much fun. What have I just done there? Okay. Something is happening here and I don't quite know what it is. Okay, working with children. Why we did what we did was about attachment and bonding, belonging, child rights, valuing self and developing a meaning, a coherence of what had happened. While we were working with the kids their grannies would come in and I can remember saying one time to this group of elders who were in real despair about what was happening with the kids, look you know I've just come from this international congress. You want me to get my projector out and just kind of put it up on the wall and I'll talk to you what I've just presented to all these intellectual dudes from all around the world. And I just put it up on this corrugated on wall in this shed out in western New South Wales and I was there for a little time talking to them. And afterwards one of the elders came up to me and she was crying and she took my hands and she said so it's not our fault then. We're not bad people. That is the message that white Australia has given to Aboriginal Australia while they incarcerate our kids while they remove our kids. While they do not give us the services that we have a human right to receive. So we did all this stuff. While we did it when we realised the wheelie approach it began after a child had been raped. We wanted to have people understand that developmental trauma that results from such experiences we saw that in all our work and unskilled work force working with our children. What we did we worked with what I've just said the theory base of neurodevelopmental trauma so we can actually listen to you guys. We can actually listen to the western world and learn from it. We still haven't got that reciprocity. So we actually built on Indigenous healing practice as recognised in the work of Bruce Perry using cultural tools in healing children from trauma and we learnt that this had to be a fun unit blending the theory of neurodevelopment with activities that supported emotional release and trauma healing skills. And what we found is that the workers who came into that master's course were traumatised themselves that they had never in all of the educational opportunities they've been given in higher education in Australia been allowed to address the deep pain that they were carrying but they had a deep need to work with others. What happened was that we had grandparents walk up to this school six kilometres sometimes and cried at the school to find out why it was their grandchildren now wanted to be at school as we were putting this into practice in the school. We found that children who'd previously been playing taunt over and over again never missed a day. We, it's gone a bit funny here that's because I put this one over this morning. I remember one cold morning I was at the school and this little kid turned up and he had a little t-shirt on and no shoes and a pair of Fimsy shorts. And the next morning and I as an adult stood there and thought, my God, they breed them tough out here. That's all I thought. But the next day the kids from the school turned up with warm clothing for that child. Those children taught me something more about being human. So what the teacher said is we have the freedom now to teach in the way that the children need. It is not insignificant that this Melaleuca place is based on the land that is about educating, education. We have to go back to those principles of how we educated each other to work with each other in a good way. The teachers said that the children are so excited about learning now and they're not angry anymore. What did the children say? I like music because I can feel the beat through my body. Yeah. These were kids that who were so disassociated every time they were sitting in a big fight they would just get out of their body and just sit there. I like dance because I can tell different stories. I like body work because I feel calm and relaxed. I like theatre because I can be growly different characters. They had permission to get angry as the lion or the tiger or whatever. I like art because I can't make mistakes. From a little fella who had been told all his life he was born in prison. His mother died in prison and he had been told all his life he was a mistake. He's doing beautifully now. He's transitioned back to school to another school over just near where I live and the principle of that school is so impressed with him from a child who is disfailing. I like nature discovery because I can learn things when I am outside. What are the outcomes? Last week I had I just after we did the professional educational program with all the teachers from the school last week I had too long-term staff and they will tell me today was the best week they had ever had at the school. Interesting that was the week after you had conducted your school developmental day on trauma-informed care and practice through education. Talked by the Aboriginal people in town of the need to clone the school and the staff. It's a vote of confidence by Aboriginal people that something is working well. It didn't cost the government anything. Teachers were transformed from not-so-good teachers to great teachers showing real outcomes with students. They are holding the children and the stories waiting for other sectors to take up their responsibilities and children now are transitioning back to other schools in the region with remarkable results. The good news is that we had at that school recently a special Women's Day celebration and one of the cherubs we call all the children cherubs. Wanted to show his work he had done in class to his auntie, his mum and his nan and also to his little sister. He held her hand. He walked around the classroom trying to teach her different things that he had learned at school like counting and the alphabet. Sometimes I think the education that can be taken to home to the siblings particularly when the children and the cherubs value themselves as learners and teachers. We're turning that whole concept upside down. And what we also focused is the need for women's healing and for men's healing. So as with women's business this painting depicts men's healing and as women's healing exploring the classical and the contemporary roles of indigenous men Aboriginal men in the family and in society and in law. Law is both a health process and a law LORE process or AW process. So everything was done in Aboriginal society through structure. In this situation also symbolizes men's sexuality masculinity and knowledge. And as we become elder and we take on eldership Uncle Richard that we apply knowledge and turn it into wisdom which is what I heard this morning. Thank you. There was also a woman there is also a woman within all of the men's work as there is a man within all the women's work. We also developed a response to the need for parenting. Parents said to us they didn't know how to parent. So we put some parenting packages together and we ran them and we asked them to show us leadership by example and knowledge and nurturing how they were going to look after the children. And they started to reclaim the transgenerational strengths of positive parenting through defining pride and identity and beliefs and culture and self passing on to the children and the children's children and beyond the barriers of past practices and policies that disempowered so many of our families. So what is healing? First of all it's an awakening. Somebody wants to change their life. It's a sense of safety and support and security. It's about developing community support. It's rebuilding family and community connections. Healing is an ever deepening sense of self knowledge. I am still waiting for this country we now called Australia to start to learn from what it has done to itself since it first sailed into Sydney Cove at 1788. It has applied practices on the people who lived in this country on this land that we now called Australia for the last 50, 60,000, 70,000 years. It has applied the same principles that worked for it in England. Prisons, dislocating people from land to make way for sheep and the woollen mills and cattle in Australia and it is now having not learned anything applying those same principles to those people we now call refugees asylum seekers. We need to deepen our self knowledge reflect on who we are as a people on here as human beings and we need to go back to the ceremonies that strengthen our cultural and spiritual identities. Healing is cultural and spiritual at its deepest level. It's about transformation and transcendence. I want to finish by saying Paul Mehmet did this work in Queensland and this is what he found and I guess I just wanted to be a bit spicy this morning and say he found that there were major problems in mainstream programs with a lack of cultural safety for Aboriginal people Aboriginal kids Aboriginal families there was a lack of employment of Aboriginal people in the services skilled Aboriginal people there was a lack of skills in those employed and there was a lack of theory attached to the practice and practice attached to the theory so across Aboriginal Australia we don't talk about health in the way that that non-Aboriginal Australians talk about health. In fact from one group of people from Deborah Beard Rose's work in nourishing terrains of Aboriginal Australia she writes about panya panya well-being being well and Aboriginal people define this as feeling and being strong happy knowledgeable socially responsible to take care those kids in that school now are taking care of each other they're looking out for each other they're actually holding each other in a good way beautiful I remember being at a conference once where people made a comment about how Aboriginal women dressed who came to the conference not having any understanding that what they had on was actually the clothes they'd bought from a second-hand shop it was cold where they'd come to to be safe safe both in the sense of being within the law and in the sense of being cared for it's a dual responsibility and a right the right to be safe and the responsibility to care for others so on this continent we now call Australia we need to understand that when people and country are well the flow of energy keeps both strong healthy and fruitful we cannot be a nation unless we look after the land we live on we cannot be a nation of people who will be honoured and respected around the world unless we open our doors to those who as we have done since the colonisation of this country in 1788 and before when people visited this continent to trade with us we cannot be a nation of people who will be respected for who we are and what we are unless we have a deep soul-searching of what we're doing this day now on behalf of children Aboriginal children non-Aboriginal children who have a history across this land and the people who would like to continue to come here because the places where they live at the moment are unsafe for them so I guess I'd like to just leave you with this kind of discussion point the Commonwealth Government says they have three objectives for Aboriginal and Torres Strait Islander people children in schools safe communities and people in jobs well we can show you we've got kids in school doing really well they've exceeded this little school the children in this school the NAPCAN plan determinations on literacy and numeracy levels against all the other schools in the region but more importantly they're now emotionally literate and they know how to engage with each other in a good way but they have shown us that we don't have safe communities we still have sexual trade of kids we still have drugs rolling up the highway hitting our communities big time and when we do have Aboriginal people in jobs they continue to be disrespected for the knowledge they have so I'd just like to leave that question for you thank you