Co-developing a multi-behavioural mobile phone app to enhance Social and Emotional Wellbeing and reduce health risks among Aboriginal and Torres Strait Islander women during pre-conception and pregnancy: development and usability study. (Preprint)

2020 ◽  
Author(s):  
Michelle Bovill ◽  
Ratika Kumar ◽  
Nicole Ryan ◽  
Jessica Bennett ◽  
Gina La Hera Fuentes ◽  
...  
Keyword(s):  
Mobile Phone ◽  
Qualitative Interviews ◽  
Emotional Wellbeing ◽  
Community Members ◽  
Phase 3 ◽  
Aboriginal Community ◽  
Social And Emotional ◽  
Health And Wellbeing ◽  
Aboriginal Women ◽  
Social And Emotional Wellbeing

BACKGROUND Improving the health and wellbeing of Aboriginal women and their babies is a primary focus to address health inequity in Australia. Interventions must be contextualised by the impacts on health that are a direct result of historical oppression, dispossession and ongoing racism since colonisation. Aboriginal women experience compromised social and emotional wellbeing including mental, cultural, spiritual wellbeing. Addressing social and emotional wellbeing coupled with behavioural risk factors would have a high potential to improve the health and wellbeing of mother and child. mHealth has been trialled in Aboriginal communities and appears to be a favourable method of intervention. Building on the requests from Aboriginal women we designed a multi-behavioural mobile phone app. OBJECTIVE This paper describes the development and pre-test of a prototype multi-behavioural change app MAMA-EMPOWER with Aboriginal women and communities in New South Wales, Australia. METHODS Mixed methods study design using the Center for eHealth Research and Disease Management Roadmap for designing eHealth technology’s three phases; phase one-contextual enquiry included stakeholder engagement and qualitative interviews with Aboriginal women, phase two- value specification included user-workshop with an Aboriginal researcher, community members and experts phase 3 co-design with Aboriginal researchers and community members, followed by a pre-test of the app with Aboriginal women, and feedback from qualitative interviews and the user-MARS survey tool. RESULTS Phase 1 conducted informal market interviews to establish community need. Engagement with stakeholders refined digital considerations and behaviour change wheel factors to embed in the app. Interviews with 8 Aboriginal women revealed 3 themes; current app use, desired app characteristics and implementation. Phase 2 workshop with 6 Aboriginal women raised 3 themes; engagement, caution with wording and visual content. Phase 3 engaged 16 Aboriginal women to trial the app on their phones, all content areas were accessed, u-MARS was completed by 5 women, the highest ratings were for information (mean score of 3.80 out of 5, SD=0.77) and aesthetics (mean score of 3.87 with SD of 0.74), while functionality, engagement and subjective quality had lower scores. Qualitative interviews revealed the acceptability of the app, however functionality was problematic. CONCLUSIONS Developing a mobile phone app, particularly in an Aboriginal community setting, requires extensive consultation, negotiation and design work. Using a strong theoretical foundation of behaviour change technique’s coupled with the consultative approach has added rigour to this process. The use of mobile phone apps to implement behavioural interventions in Aboriginal community settings is still a new area for investigation. In the next iteration of the app we aim to find better ways to personalise the content to women’s needs, then ensure full functionality before conducting a larger trial. We predict the process of development will be of interest to other health researchers and practitioners.

scholarly journals Codeveloping a multibehavioural mobile phone app to enhance social and emotional well-being and reduce health risks among Aboriginal and Torres Strait Islander women during preconception and pregnancy: a three-phased mixed-methods study

BMJ Open ◽  
2021 ◽  
Vol 11 (11) ◽  
pp. e052545
Author(s):  
Michelle Kennedy ◽  
Ratika Kumar ◽  
Nicole M Ryan ◽  
Jessica Bennett ◽  
Gina La Hera Fuentes ◽  
...  
Keyword(s):  
Mixed Methods ◽  
Mobile Phone ◽  
Phase 1 ◽  
Qualitative Interviews ◽  
Mixed Methods Study ◽  
Phase 2 ◽  
Community Members ◽  
Phase 3 ◽  
Aboriginal Community ◽  
Aboriginal Women

ObjectiveDescribe the development and pretest of a prototype multibehavioural change app MAMA-EMPOWER.DesignMixed-methods study reporting three phases: (1) contextual enquiry included stakeholder engagement and qualitative interviews with Aboriginal women, (2) value specification included user-workshop with an Aboriginal researcher, community members and experts, (3) codesign with Aboriginal researchers and community members, followed by a pretest of the app with Aboriginal women, and feedback from qualitative interviews and the user-Mobile Application Rating Scale (U-MARS) survey tool.SettingsAboriginal women and communities in urban and regional New South Wales, Australia.ParticipantsPhase 1: interviews, 8 Aboriginal women. Phase 2: workshop, 6 Aboriginal women. Phase 3: app trial, 16 Aboriginal women. U-MARS, 5 Aboriginal women.ResultsPhase 1 interviews revealed three themes: current app use, desired app characteristics and implementation. Phase 2 workshop provided guidance for the user experience. Phase 3 app trial assessed all content areas. The highest ratings were for information (mean score of 3.80 out of 5, SD=0.77) and aesthetics (mean score of 3.87 with SD of 0.74), while functionality, engagement and subjective quality had lower scores. Qualitative interviews revealed the acceptability of the app, however, functionality was problematic.ConclusionsDeveloping a mobile phone app, particularly in an Aboriginal community setting, requires extensive consultation, negotiation and design work. Using a strong theoretical foundation of behavioural change technique’s coupled with the consultative approach has added rigour to this process. Using phone apps to implement behavioural interventions in Aboriginal community settings remains a new area for investigation. In the next iteration of the app, we aim to find better ways to personalise the content to women’s needs, then ensure full functionality before conducting a larger trial. We predict the process of development will be of interest to other health researchers and practitioners.

scholarly journals “Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language

2019 ◽  
Vol 16 (20) ◽  
pp. 3918 ◽  
Author(s):  
Leda Sivak ◽  
Seth Westhead ◽  
Emmalene Richards ◽  
Stephen Atkinson ◽  
Jenna Richards ◽  
...  
Keyword(s):  
Mental Health ◽  
South Australia ◽  
Poor Mental Health ◽  
Emotional Wellbeing ◽  
Psychological Benefits ◽  
Structured Interviews ◽  
Community Members ◽  
Individual Level ◽  
Social And Emotional ◽  
Social And Emotional Wellbeing

Traditional languages are a key element of Indigenous peoples’ identity, cultural expression, autonomy, spiritual and intellectual sovereignty, and wellbeing. While the links between Indigenous language loss and poor mental health have been demonstrated in several settings, little research has sought to identify the potential psychological benefits that may derive from language reclamation. The revival of the Barngarla language on the Eyre Peninsula, South Australia, offers a unique opportunity to examine whether improvements in mental health and social and emotional wellbeing can occur during and following the language reclamation process. This paper presents findings from 16 semi-structured interviews conducted with Barngarla community members describing their own experienced or observed mental health and wellbeing impacts of language reclamation activities. Aligning with a social and emotional wellbeing framework from an Aboriginal and Torres Strait Islander perspective, key themes included connection to spirituality and ancestors; connection to Country; connection to culture; connection to community; connection to family and kinship; connection to mind and emotions; and impacts upon identity and cultural pride at an individual level. These themes will form the foundation of assessment of the impacts of language reclamation in future stages of the project.

Kulintja Nganampa Maa-kunpuntjaku (Strengthening Our Thinking): Place-Based Approaches to Mental Health and Wellbeing in Anangu Schools

2013 ◽  
Vol 42 (2) ◽  
pp. 182-193 ◽  
Author(s):  
Sam Osborne
Keyword(s):  
Mental Health ◽  
Disaster Response ◽  
School Context ◽  
Community Context ◽  
Emotional Wellbeing ◽  
Community Members ◽  
School Communities ◽  
Social And Emotional ◽  
Health And Wellbeing ◽  
Development Approach

MindMatters, implemented by Principals Australia Institute, is a resource and professional development initiative supporting Australian secondary schools in promoting and protecting the mental health and social and emotional wellbeing of members of school communities, preferring a proactive paradigm (Covey, 1989) to the position of ‘disaster response’. While the MindMatters national focus has continued, grown and become embedded in schools since its beginning in 2000, MindMatters staff have also specifically sought to establish localised mental health and wellbeing (MHWB) promotion in Aboriginal and Torres Strait Islander communities that empowers local school and community groups to build on community values and intergenerational capacities for supporting the MHWB of young people. This article outlines the processes for successful practice that have been developed in a very remote Aboriginal school context, and highlights the strengths and benefits of this approach from the perspectives of Anangu (Pitjantjatjara/Yankunytjatjara people of Central Australia) educators. Using a community development approach, Anangu educators, skilled linguists, community members and MindMatters trained staff formed learning communities that recontextualised MHWB curriculum to be taught in Anangu schools. While critically reflecting on the process MindMatters has adopted, this article draws on the voices of Anangu to privilege the cultural philosophical positions in the discourse. In so doing, important principles for translating what is fundamentally a western knowledge system's construct into corresponding Anangu knowledge systems is highlighted. Through building on the knowledge base that exists in the community context, Anangu educators, school staff and community members develop confidence, shared language and capacity to become the expert educators, taking their knowledge and resources to other Anangu school communities to begin their MindMatters journey ‘Anangu way’. This process supports students as they engage in the school-based activities and build a language for reflecting on MHWB concerns, leading them to learn and practice ‘better ways of thinking and acting’ (Kulintja Palyantja Palya —the Pitjantjatjara language title for the MindMatters, ‘Anangu Way’ program).

scholarly journals Empowering Voice through the Creation of a Safe Space: An Experience of Aboriginal Women in Regional Queensland

2020 ◽  
Vol 17 (5) ◽  
pp. 1476 ◽  
Author(s):  
Christina M Bernardes ◽  
Patricia C Valery ◽  
Brian Arley ◽  
Gregory Pratt ◽  
Linda Medlin ◽  
...  
Keyword(s):  
Qualitative Data ◽  
Secondary Data ◽  
Safe Space ◽  
Community Perceptions ◽  
Emotional Wellbeing ◽  
Holistic Model ◽  
Safe Spaces ◽  
Social And Emotional ◽  
Aboriginal Women ◽  
Social And Emotional Wellbeing

Background: Sharing stories creates a space for respectful conversation and contributes to both knowledge and a sense of fellowship. This paper reflects on the experience of the research team in supporting a group of Aboriginal women to create safe spaces and to share their stories of healing, social and emotional wellbeing. Methods: Secondary data of a study exploring community perceptions about cancer were analysed using the holistic model of Indigenous Wellbeing developed by the Rumbalara Aboriginal Cooperative (2008). Qualitative data were collected during yarning sessions with a group of Aboriginal women while creating a quilt. Results: Four elements of the Indigenous Wellbeing model were identified: connectedness, sense of control, threats and relationship with the mainstream. The yarning sessions promoted dialogue, identified needs and supported the voices of the participants. A duality of forces (positive and negative) influencing community wellbeing was identified. Conclusion: This project highlights the need for spaces that support people and the community to express concerns, identify needs, propose solutions and begin a dialogue that encourages empowerment. Community-driven conversation and the identification of safe and empowering spaces can serve to empower social and emotional wellbeing.

Developing a culturally appropriate branding for a social and emotional wellbeing intervention in an Aboriginal community

2018 ◽  
Vol 29 (3) ◽  
pp. 314-320
Author(s):  
Robert J. Donovan ◽  
Lesley Murray ◽  
Jolleen Hicks ◽  
Amberlee Nicholas ◽  
Julia Anwar-McHenry
Keyword(s):  
Culturally Appropriate ◽  
Emotional Wellbeing ◽  
Aboriginal Community ◽  
Social And Emotional ◽  
Social And Emotional Wellbeing

Children's social and emotional wellbeing in schools

2012 ◽  
Author(s):  
Debbie Watson ◽  
Carl Emery ◽  
Phil Bayliss ◽  
Margaret Boushel ◽  
Karen McInnes
Keyword(s):  
Emotional Wellbeing ◽  
Social And Emotional ◽  
Social And Emotional Wellbeing

scholarly journals The Attention of Caregiver. An Intersdisciplinary Vision

2011 ◽  
Vol 1 (3) ◽  
pp. 105-118
Author(s):  
Esther Secanilla ◽  
María Bonjoch ◽  
Margarida Galindo ◽  
Laura Gros
Keyword(s):  
Quality Of Life ◽  
Emotional Wellbeing ◽  
Educational Training ◽  
Social And Emotional ◽  
Validated Questionnaire ◽  
People With Dementia ◽  
Active Observation ◽  
Admission Interviews ◽  
Social And Emotional Wellbeing

In a global approach to the attention of carers of older people with dementia living at the elder’s home, it is essential to promote their personal, social and emotional wellbeing as well as provide them with tools that improve their quality of life. With this goal we present the experience of CDD and Residencia de Horta, Barcelona. A documentary review of the file was made, covering the period between 2004 and 2010 to define the sample. For the analysis of the semistructured admission interviews, monitoring and mentoring, a research was made through the daily records. Other strategies used were fulfilment questionnaires as well as the validated questionnaire of caregiver’s burden (Zarit and Zarit, 1982). Likewise, there was a systematic active observation of the GAM group. The interviews were made to the caregivers who attended the GAM. It is proven that actions of prevention and monitoring as well as psycho-educational training designed for carers promotes the user’s staying at their home, improves their quality of life and their caregiver’s.

scholarly journals A scoping review about social and emotional wellbeing programs and services targeting Aboriginal and Torres Strait Islander young people in Australia: understanding the principles guiding promising practice

2020 ◽  
Vol 20 (1) ◽  
Author(s):  
Himanshu Gupta ◽  
Noemi Tari-Keresztes ◽  
Donna Stephens ◽  
James A. Smith ◽  
Emrhan Sultan ◽  
...  
Keyword(s):  
Mental Health ◽  
Young People ◽  
Torres Strait Islander ◽  
Aboriginal People ◽  
Program Planning ◽  
Promising Practices ◽  
Emotional Wellbeing ◽  
Social And Emotional ◽  
Torres Strait ◽  
Social And Emotional Wellbeing

Abstract Background Multiple culturally-oriented programs, services, and frameworks have emerged in recent decades to support the social and emotional wellbeing (SEWB) of Aboriginal and Torres Strait Islander (Aboriginal) people in Australia. Although there are some common elements, principles, and methods, few attempts have been made to integrate them into a set of guidelines for policy and practice settings. This review aims to identify key practices adopted by programs and services that align with the principles of the National Strategic Framework for Aboriginal and Torres Strait Islander Peoples’ Mental Health and Social and Emotional Wellbeing 2017–2023. Methods A comprehensive review of electronic databases and organisational websites was conducted to retrieve studies of relevance. Twenty-seven publications were included in the review. Next, we identified promising practices through a collaborative review process. We then used the principles articulated in the above-mentioned framework as the basis to complete a framework analysis. This enabled us to explore the alignment between current scholarship about SEWB programs and services with respect to the principles of the framework. Results We found there was a strong alignment, with selected principles being effectively incorporated into most SEWB program and service delivery contexts. However, only one study incorporated all nine principles, using them as conceptual framework. Additionally, ‘capacity building’, ‘individual skill development’, and ‘development of maladaptive coping mechanisms’ were identified as common factors in SEWB program planning and delivery for Aboriginal people. Conclusion We argue the selective application of nationally agreed principles in SEWB programs and services, alongside a paucity of scholarship relating to promising practices in young people-oriented SEWB programs and services, are two areas that need the urgent attention of commissioners and service providers tasked with funding, planning, and implementing SEWB programs and services for Aboriginal people. Embedding robust participatory action research and evaluation approaches into the design of such services and programs will help to build the necessary evidence-base to achieve improved SEWB health outcomes among Aboriginal people, particularly young people with severe and complex mental health needs.

scholarly journals Indigenous Relationality: Women, Kinship and the Law

Genealogy ◽  
2019 ◽  
Vol 3 (2) ◽  
pp. 23 ◽  
Author(s):  
Dudgeon ◽  
Bray
Keyword(s):  
Culturally Diverse ◽  
Knowledge Systems ◽  
Reproductive Justice ◽  
Emotional Wellbeing ◽  
Indigenous Australian ◽  
Community Culture ◽  
Kinship Networks ◽  
Social And Emotional ◽  
Indigenous Knowledge Systems ◽  
Social And Emotional Wellbeing

Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice.

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