Applying Cultural Capabilities Report
Course Code and Name- IAS 201, Cultural Capabilities
Applying Cultural Capabilities Report
1. Introduction
Embrace and valuing differences are fundamental to the notion of diversity. It entails
realising that we are all different and appreciating those distinctions. These may be based on
one's racial or ethnic background, gender, sexual orientation, economic or social standing, age,
physical or mental capabilities, religious or political convictions, or other philosophies. It's the
process of learning about and appreciating these variations in a supportive, non-threatening
setting (Martin & Mirraboopa, 2003). It's not just about tolerating one another; instead, it's about
learning from one another and enjoying the unique qualities we all bring to the world. The term
"cultural capability" is used to describe the set of abilities needed to plan, support, improve, and
deliver services in a way that is sensitive to the needs of various demographics.
1.1 Aim
The norms and practices of the community where it is implemented serve as its primary
basis. Analysis and negotiation of differences, as well as the implementation of advising
measures or training programs tailored to the participants, like Recognizing White/Racial/Settler
Privilege, Identifying Bias, Power Relations, Generative Interactions, Cultural Border,
Crossings/Cultural Valence, are essential for the growth of cultural capacity in the workplace.
1.2 Scope
This official report is meant to analyse and document whether or not the actors in a
certain exchange have strong cultural competence. It would also contain safety measures by an
appropriately increased workspace, as well as a clear assessment of its significance in creating
and sustaining a socially safe workplace (Bin-Sallik, 2003). The subsequent report will also offer
suggestions for how things may be improved based on the study that was performed.
2. Too Strong For You, Karen
2.1 Summary of key moments
On Twitter, a video has gone viral that shows Indigenous people being questioned about
their identity as a lady attempts to remove an Aboriginal flag from their home physically. The
video also shows the woman failing in her attempt. In the area around Mildura, persons of
Aboriginal and Torres Strait Islander descent account for about 4% of the total population. In the
city of Mildura, in the state of Victoria, the two Aboriginal artists who lived at the property had a
flag flying from their vehicle. Advertisement However, it seemed like Mr Vigors, and the lady
had a problem with the flag that was being shown. Robby Wirramanda was the one who shot the
video, and a member of the family uploaded it on Twitter after it was posted. The source of the
rage is racism, the condescending and superior belief that certain racial groups are special to
others (Bin-Sallik, 2003). People like Rob want Aboriginal people to "remain in their line"
because a significant portion of their sense of self-worth is based on the perception that they are
"superior" to other people.
2.2 Analysis:
Understanding Australia's racial and racist past is essential for making sense of the viral video.
Aboriginal people, whom themselves spanned many "countries," and Torres Strait Islanders, who
lived on Australia's neighbouring islands, made up the original inhabitants of Australia. There
are issues like Recognizing White/Racial/Settler Privilege, Identifying Bias, and Power
Relations; even though skin colour is not always indicative of Indigeneity in Australia, they self-
identify as black and are frequently referred to as such. White people of European descent colonised Australia after the European invasion. Later, both indigenous people and European
colonisers started having kids.
2.3 Recommendation(s):
Throughout the tape, there are several examples of stereotyping in which Robby is categorised
by his neighbours as a member of one of the aboriginal subcultures. While it is clear that Mr
Vigors and Ms Ridge have built a mutually beneficial connection, no such bond has been
established with Robby to include his cultural background (Bernstein et al., 2019).
3. Dirt Cheap 30 Years on the story of uranium mining in Kakadu
3.1 Summary of key moments
Indigenous Owners of Kakadu were forced to accept uranium mining in the late 1970s, and
operations at the contentious Ranger mine began in 1981. Today, Rio Tinto has a controlling
stake in the mine, and Kakadu uranium is being delivered from Darwin to power nuclear reactors
in Japan, Europe, and worldwide. A rare film of Mirarr Senior Traditionally Owner Toby
Gangale voicing his firm objection to mining on his land and documenting his prophetic fears
about uranium can be seen in Dirt Cheap, which looks back 30 years (Harless, 2018). It
demonstrates how the Australian government ignored the wishes of the Traditional Owners of
Kakadu and pushed through the introduction of a hazardous business in a World Heritage Site.
The video offers a fresh perspective on a tragic event that still makes news and touches
audiences today.
3.2 Analysis:
The first meeting in Oenpelli was not a culturally safe environment due to biases brought up in
the debate of the potential Ranger uranium mine deal. In an interview, Rachel Maralngurra
expresses concern that the arrival of a new town and its inhabitants may lead to alcoholism and
the damage of holy sites (Martin & Mirraboopa, 2003). The Traditional Owners also speculated
that the NLC Chairperson's support for the accord was tainted by his own personal history of
land loss could be identified as Generative Interactions, Cultural Border, Crossings/Cultural
Valence.
3.3 Recommendation(s):
Everyone has prejudice, but acknowledging it and choosing not to stereotype may prevent it
from affecting relationships. Recognising bias and choosing fair, equitable relationships may
help stakeholders create a more ethnically safe place. First, recognise prejudice to avoid
coercion. Awareness helps individuals avoid assumptions and think intentionally, reducing
negative encounters (Bernstein et al., 2019) . When encouraging diversity and inclusion, ensure
all voices are heard and that the majority group's beliefs do not suppress others.
3.1 Summary of key moments
Guards from the northern part of Cronulla beach advised a group of teenagers of Lebanese
heritage not to play soccer on Saturday, December 4, 2005, because they were disturbing other
beachgoers. The young people shouted back, "Get off our beach. The beach is ours; we own it. A
short time later, two or three lifeguards were assaulted, with Lebanese adolescents being held
responsible despite police assurances that race had no role in the violence. There were still
reports of gangs of young males in Lebanon sexually harassing and intimidating groups of
women.
3.2 Analysis:
Two difficulties arise from Cronulla's local tensions. First, who can resolve them and how? They
must evaluate the role of lifeguards with police in resolving problems in respective precincts,
ensuring they can handle issues like harassment, bullying, and sexual and racial discrimination.
It's crucial that beach authorities be given tools and training to address these behaviours before
they turn into mob or gang activity, as in Cronulla, like Generative Interactions, Cultural Border,
Crossings/Cultural Valence. Second, although these sorts of confrontations have been there for a
long time, surfies versus rockers, surfies against westies, etc. The nature, intensity, and
magnitude of these disputes today are new. They must go beyond local issues to understand the
Cronulla riots.
3.3 Recommendation(s):
Cronulla's demographics may be causing issues. Sutherland county invested much in
community-bonding events. The Sutherland Shire's ethnic homogeneity helps social
cohesiveness. Sutherland invested little in tools that connect the neighbourhood to other groups.
We must balance borrowing and bridging money locally. Outsiders, especially beachgoers, must
be welcomed. Local communities must relate to others.
5. Conclusion
Education is a crucial long-term strategy for combating anti-Arab or anti-Muslim prejudice and
intolerance by challenging negative stereotypes and misconceptions about Arabs and Muslims.
Participants in the consultations emphasized the need to dispel falsehoods and negative
perceptions regarding Arab and Muslim Australians via more public education and tailored
education efforts directed at particular groups, such as young folks, employers, and service
providers.
References
