When the river runs dry: Leadership, decolonisation and healing in occupational therapy
Chontel Gibson
Abstract
This is a decolonising story about my people, (de)colonisation and occupational therapy. I am a Kamilaroi woman, who speaks from my heart and therefore, the heart of my family and community. A fundamental component of the Kamilaroi Nation is the Barwon River. This perennial river forms a part of the larger Murray-Darling basin, in the continent called Australia. The Barwon River's water level is at an unprecedented low. Drought is one contributing factor but more significant are the domineering and biased river management principles. These management principles reflect the legacy of colonisation, including Western infrastructures, like legislation, health and education. Western infrastructures inform, and in many instances, dictate the occupations of societies, communities and individuals. Indigenous peoples, across the globe, not only resist oppressive Western ideologies, but continue to maintain, develop and/or restore their culture via cultural occupations. Decolonising practices are one of many approaches that can support non-Indigenous people's understandings of occupations and occupational therapy. Decolonising practices include honouring indigenous peoples' voices, recognising the ongoing legacy of colonisation, and taking affirmative actions to remove imbalanced social relations and reverse social inequities. Celebrating success is just as important as remaining cognisant of how previous actions can easily come undone and launching the next set of actions. Decolonising practices provide a platform to participate in difficult conversations, to do the hard work and to process the resulting discomfort. These conversations, work and discomfort are important for healing ourselves, our profession and our societies. Like the Barwon River, healing will take a long time. Right now, the occupational therapy profession needs to make conscious decisions about its collective leadership. This involves critically reflecting on the leadership it has built with Indigenous people and/or will build with Indigenous people. This leadership should stand on the shoulders of Indigenous ancestors and be sturdy enough to shoulder future generations.