Voices from the Black Rainbow: The Inclusion of the Aboriginal and Torres Strait Islander LGBQTI Sistergirl and Brotherboys People in Health, Well-Being, and Suicide Prevention Strategies

Abstract

Despite the significant suicide risk associated with two, both, highly marginalized groups, Indigenous and Lesbian Gay Bisexual Queer Trans Intersex (LGBQTI) community voices including Indigenous Transgender people who identify as Sistergirl and Brotherboy remain distressingly infrequent in both Indigenous and LGBQTI suicide prevention strategies and activities. While the challenges of providing these voices in a suicide prevention strategy have been identified (Holland, Dudgeon, Milroy. The mental health and social and emotional well-being of aboriginal and Torres Strait islander peoples, families and communities. 2013. Retrieved 2014 July 8 http://www.healthinfonet.ecu.edu.au/uploads/resources/24980_24980.pdf), and the National LGBQTI Health Alliance (2012) further indicate that more research needs to be conducted in this area the absence does leave a feeling of being forgotten. The lack of Indigenous LGBQTI voices in suicide prevention activities is not believed to be a result of homophobia or racism but rather unintentional heterosexism and Eurocentric privilege. At the recent “Power Through Action” Human Rights Forum in Darwin, sample voices of the Indigenous LGBQTI community were collected via an Indigenous methodology called “Yarning Circles” (Bessarab and Ng’andu, Int J Crit Indig Stud 3(1), 2010). Bessarab and Ng’andu (Int J Crit Indig Stud 3(1), 2010) explain Yarning as “an informal conversation that is culturally friendly and recognized by Aboriginal people as meaning to talk about something, someone, or provide and receive information.” Curtin, Gibson, and Dudgeon confirm Yarning as a suitable research method, particularly as a responsive technique in Indigenous health (Curtin M, Gibson C, Dudgeon P. Yarning as a health research method. 2013. Retrieved online 2014 January 27 http://iaha.com.au/wp-content/uploads/2013/12/1430-Chontel-Yarning-as-a-health-research-method-241113.pdf). For the purposes of this chapter a “Yarning Circle” was used in a similar fashion to a workshop.

Originally published in 2016, the author acknowledges that there has been an increase in visibility of Indigenous LGBQTI people in suicide prevention in Australia. However, these activities are not as yet commensurate with the elevated high risk faced by this population group and need.

Appendices: The Survey

Echoes of the Forgotten Mob – Indigenous LGBQTI Voices in Suicide Prevention Survey

• 1. How do you identify?

  • Aboriginal

  • Torres Strait Islander

  • Aboriginal and Torres Strait Islander

  • None of the Above

• 2. What is your age?

  • 12–17

  • 18–24

  • 25–34

  • 35–44

  • 45–54

  • 55–64

  • 65–74

  • 75 or older

• 3. What is your gender identity?

  • Male

  • Female

  • Brotherboy

  • Sistergirl

  • Diverse

  • Transgender

• 4. Where do you live?

  • Remote

  • Rural

  • Regional

  • Urban/City

• 5. Which best describes you?

  • Lesbian

  • Gay

  • Straight

  • Bisexual

• 6. What State or Territory do you live in?

  • NT

  • WA

  • QLD

  • TAS

  • VIC

  • NSW

  • ACT

  • SA

• 7. Have you ever been affected by suicide?

  • Yes

  • No

• 8. Did you talk someone about it? If so, who?

  • Friend

  • Family

  • Elder

  • Helpline (Phone)

  • Email/Online counseling (Internet)

  • Call-back Counseling Service

  • Counseling Service (In person)

  • No one

  • Other (please specify)

• 9. Have you seen any Aboriginal and Torres Strait Islander Lesbian Gay Bisexual Transgender Intersex SisterGirl and BrotherBoy Suicide Prevention or Well-Being and Healing strategies? If so, please answer in the “other” box

  • Yes

  • No

  • Other (please specify)

• 10. This question has two parts. Part 1. Would you like to see in an Aboriginal and Torres Strait Islander Lesbian Gay Bisexual Transgender Intersex SisterGirl and BrotherBoy Suicide Prevention, Healing, and Well-Being strategy? Part 2. When seeking support is a cultural understanding of your needs important?

  • Part 1. Yes

  • Part 1. No

  • Part 2. Yes

  • Part 2. No.