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Kellerman realised the potential of her swimming and diving performances as spectacle, and adapted them to the media of vaudeville and film, which complemented each other in these decades, even as film superseded vaudeville.

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Lateral violence is a multilayered, complex problem and because of this our strategies also need to be pitched at different levels. ‘By having a centre-point of pride and identity for the community. Cultural and linguist decline between generations hollows out a people – like having one’s viscera removed under local anaesthetic – leaving the people conscious that great riches are being lost and replaced with emptiness. On the other hand, revitalising and renewing our culture and cultural norms within our communities brings resilience and can prevent lateral violence taking its place.

In Chapter 3 I have looked at the big picture, with the human rights framework as our overarching response to lateral violence. Give opportunities for people to get to know each other. Cultural security is subtly different from cultural safety and imposes a stronger obligation on those that work with Aboriginal and Torres Strait Islander peoples to move beyond ‘cultural awareness’ to actively ensuring that cultural needs are met for individuals.

These case studies provide us with practical strategies, but just as importantly, they also remind us that our communities, with the right support, have the ability to solve their own problems. Coffin uses a practical example of the management of an 8 year old Aboriginal boy by a speech pathologist to define these three levels: Awareness: ‘I know that most Aboriginal people have very extended families.’ Although the speech pathologist demonstrates a basic understanding of a relevant Cultural issue, it does not lead into action.

This gives me hope that we can begin to address the problems of lateral violence. There is no common or accepted practice and what actions are taken depends upon the individual and their knowledge of Aboriginal culture and cultural security.

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