Cultural Competence of Indigenous Communities in Australia

This study material from Desklib discusses the cultural competence of Indigenous communities in Australia. It covers the historical, social, and institutional factors relevant to the project and the ethical issues backing it up. The material emphasizes the principles that can be employed to establish a collaborative aspect of partnership with the Indigenous community and groups.

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Section 1
In my professional point of view, I will apply the skills in philosophy for the purpose of
explaining my historical influences on the organization operations through cultural assessment of
the cultural competence of the indigenous communities. In this case, I will be reflecting on the
Indigenous Australians and myself as part of Australian society. In my professional
understanding, the indigenous Australian cultural completeness shows that many of the people
within this community hold a unique communication response. They have different beliefs and
traditional knowledge as well as sustainable management of their special relation to the
traditional diversity of the indigenous community. The diversity of the indigenous people is
proposed by the Supply Nation organization established in the year 2009 (Cohen, 2013). In my
views, the organization through assessment of the culture competences of the indigenous
Australian, it tries to bring a well established brand on current supply within the indigenous.
The project establishment tries to figure out some of the unique characteristics of the
local communities as well as the entrepreneur enabled vision in respect to the indigenous
communities. As part of the community, I will give respect to the increased capacity for the
aboriginal people who participate in the national health programs on health development
projects. I am considering the indigenous communities as non-United Nations products (Foley,
2016). Australian communities come up with two types of cultural groups which fall in the
category of Aboriginal and Torres Islander people (Hinton, 2012). In my observation as part of
the community, I have realized that there is large diversity that occurs between the described
groups. This is backed by the fact that there are more than 250 different communities with
different cultural traits which are spread across the nation (Unikoski, 2018). In relating culture

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competences in today’s assumptions, the indigenous communities used encompass for Torres
and Aboriginal people.
Section 2
In this section, I will focus on the social-historical and institutional factors which are
relevant to the project. I will finally discuss ethical issues backing up the project. The project
mainly focuses on the achievement of the vibrant as well as sustainable culture competences of
the indigenous culture. In the social setting of the project, it aims at consulting the local
indigenous communities on social inter cultures based on their beliefs. Following the fact that
the project allies the concept of Glimbaa, this has created the service level of creativity for the
specialization of the strategies which brings out the connection between the communications
within the different social classes within the indigenous class. The service is categorized by the
fact that it applies process in storytelling which plays a role in making sure that culture and the
community are well celebrated. This has been done through making sure that the business
engages on the non-governmental creation of the logo. This will come up with the local
association with the services bridging the establishment and success of the project. Bangarra has
been established in the project for the purpose of symbolizing an art of performance through
which it develops the professional ways for the talented young people who socially develop their
skills this sector of the project (Childs, & Delgado-P, 2013).
Looking at the institutional wise of the project, the project has Build Bridge in the
educational sector. In this case, I have understood the fact that Aboriginal and Torres's
communities are very independent in schools. The main purpose of establishing those types of
institutions is to promote the development of the indigenous individuals who will be independent

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academically. This also aims at making sure that the people are separated and different from any
other locals in terms of the cultural norms, moral values, and their social responsibility. This will
create the room for employable potential through institution self-fulfillment. The project has
established Yungartilla which is a K-12 school for the NSW in the north-cost of the region. This
is one of the ways for implementation as well as encouraging the high level of the engagement
which exists between the indigenous parents as well as Yungartilla professors (Gibson, 2014).
The institution gives an approximate of 15 employed teachers who are non-indigenous. This has
created cultural diversity and creation of the mutual channel through which indigenous students
are able to get the diverse culture traits from non-indigenous teachers. This has built the rapport
and high level of trustworthy between the teachers students and parents.
The historical factors give the historical background of the project. It is through the
historical background that the business is determined when was it established as well as its
achievements and set strategies. In our case, through historical information, we are able to know
that the project is certified Supply Nation which was established in the year 2009. We are able to
know that it is kind of partnership and registered business aimed at achieving its visions of
prosperous. In this case, it has been established that the business has an aim of securing the
contract between Qantas for the provision of the local sources within the NSW (Hall, Basarin &
Lockstone-Binney, 2010). Finally, the relevance of the ethical issues discussed has enhanced
well understanding of the cultural competence for the indigenous communities. Through the
ethical issues discussed in the project, we have been able to understand the cultural development
of the indigenous Australian communities. It has yielded the professional practices such as
respect of the cultural diversity for the purpose of partnering with the indigenous communities
for the backup of the project.

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Section 3
There are some principles that I will be able to employ so that I can establish as well
create a collaborative aspect of partnership with the indigenous community as well as groups.
There will be a need for the significant water saving project which will have a balance of the
environmental as well as aboriginal culture ways of heritage. This will be a principle of
protecting the commercial use as well as settings assents for the local indigenous community.
The establishment of schools will act as a unity between non-indigenous teachers and the
indigenous student will have an opportunity to share some cultural diversity initiatives of
building unity in between the teachers, students, and teachers (Moses, (2011). The indigenous
student and non-indigenous teachers’ interaction creates a cultural relevance in curriculum
building progress. In my opinion, I will emphasize on principle of association between the
communities. This will be done through various ways such having participation in schools,
community works as well as talent enhancement. For the corroboration with the indigenous
community and groups, there should be bridges that bring people together (Gammage, 2014).
The performance theater will enhance closeness to one another. Through the exploitation
of the different talents from different locals there will be chances of sharing the cultural facts and
through this process, the project will expand its roots on culture completeness from the
indigenous communities. Through graphics as well as advertisement principles there will be
communication strategies between the communities. Coming up with non-government
organizations has created the logo for good association with new services in the process of
building the Dubbo (Samantha, 2012). The strengths of the local communities will be shown
through recruiting the project officers who will be able to lead the initiatives for the same. There

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should be principles covering the consultation of the local indigenous community on matters
concerning the religion and art in the region for collaboration purpose.

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References
Childs, J. B., & Delgado-P, G. (2013). On the Idea of the Indigenous. Current
anthropology, 40(2), 211-212.
Cohen, E. (2013). Multiculturalism, Latin Americans and ‘Indigeneity’in Australia. The
Australian Journal of Anthropology, 14(1), 39-52.
Foley, G. (2016). Strategic considerations in the struggle for social justice for indigenous
people: whiteness and blackness in the Koori struggle for self-determination. The
International Indigenous Policy Journal, 9(1), 5.
Gammage, B. (2014). Biggest Estate on nationalism and the Aboriginal experience of
warfare. Cosmopolitan Civil Societies: An Interdisciplinary Journal, 9(8), 5-32.
Gibson, P. J. (2014). Imperialism, ANZAC nationalism and the Aboriginal experience of
warfare. Cosmopolitan Civil Societies: An Interdisciplinary Journal, 4(3), 305-322.
Hall, J., Basarin, V. J., & Lockstone-Binney, L. (2010). An empirical analysis of attendance at a
commemorative event: Anzac Day at Gallipoli. International journal of hospitality
management, 29(2), 245-253.
Hinton, M. (2012). Indigeneous Australians & The Law on Arguments about aborigines.
Hoboken: Taylor and Francis, 4(6), 21-22
Moses, A. D. (2011). Official apologies, reconciliation, and settler colonialism: Australian
indigenous alterity and political agency. Citizenship Studies, 15(02), 145-159.
Samantha, D. (2012). Aboriginal activist's anti-Nazi stand remembered. Bloomsbury:
Publishing. 8(4), 411-712

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Unikoski, R. (2018). Communal endeavours: migrant organisations in Melbourne. Canberra:
Australian National University Press. 4(5), 21-22