Abstract
This paper explores the utilisation of Facebook by Indigenous Australians to understand firstly, how and why they are utilising Facebook. Secondly, whether this has developed into a Pan-Facebook community and finally, whether racial discrimination on-line is effecting Indigenous Australians representation of their identity and subsequently, their utilisation of the social media platform.
Introduction
The recent live streaming of the massacre in a New Zealand mosque has unfortunately exposed and highlighted the negative side of social media use and in particular Facebook. However, this is not the only way that racism is demonstrated and enacted on social media and in particular on Facebook. Indigenous Australian’s are known to be high users of Facebook and it’s not difficult to locate news and research articles exemplifying Indigenous Australian experiences with racism and white supremacy groups on Facebook. As an Indigenous Australian of both Aboriginal and Torres Strait Islander descent myself I have indeed experienced this first hand. Subsequently, the aim of this research is to understand how this discrimination is affecting the Indigenous Australian community on Facebook and if this has any negative effects for usage. In order to achieve this firstly the background to Indigenous Australian utilisation of the social media platform Facebook will be discussed. Secondly, ways in which racism is experienced and directed at Indigenous Australian’s on Facebook will be exemplified. Thirdly, the effects of this racism upon Indigenous Australian’s health will be highlighted before discussing the results of this research. Finally, the main points will be drawn from the discussion and highlighted in the conclusion to resolve the issue has a pan-Facebook Indigenous Australian identity and community developed and how is this communities cyber-space affected by racism?
Facebook usage and reasons
Recent studies have identified that Facebook use amongst Indigenous Australians is as high as 87%, depending on age, as low as 67% and is on average 20% higher than that for non-Indigenous Australian’s of the same age (Rice, Haynes, Royce & Thompson, 2016; Johnson, 2016). Additionally, there is little difference in Internet usage between remote, rural and urban communities but the reason for Internet usage is vastly different. For example, rural and remote communities require Internet connection because of their remoteness from health, education and social services. However, urban utilisation of Internet is more targeted at social media, family connection and connection to Indigenous groups (Carlson, Farrelly, Frazer & Borthwick, 2015; Johnson, 2016; Rice, Haynes, Royce & Thompson, 2016; Barrett and Cocq, 208; Lumby, 2010).
Indigenous Australian’s utilise social media platforms such as Facebook for a number of reasons but research has identified these can be divided into four main groups or areas which include – Identity, Activism, Connectivity, and Indigenous Organisations/Groups as illustrated by Image One below (Carlson 2019; Johnson 2016; Rice, Haynes, Royce and Thompson 2016; Lumby 2010).
Image One: Four Main
Themes and sub-themes
(Carlson 2019; Johnson 2016; Rice, Haynes, Royce and Thompson 2016; Lumby 2010)
Those Indigenous Australians who were interviewed during studies clearly stated that Identity was important issue for them on Facebook. Firstly, they openly identified on Facebook as being Indigenous Australian and proudly identified as such. Secondly, this recognition of identity also translated into a wider Indigenous Australian identity, and hub-identity[1] of regional place or tribe (i.e. NSW, Koori or Wiradjuri). Finally, that there was a perceived community of Facebook users who were Indigenous Australian, and that they perceived a pan-Facebook Indigenous community or identity that “we’re all a part of” (Lumby 2010; Johnson 2016; Rice, Haynes, Royce and Thompson 2016). Moreover, Facebook also provided Indigenous Australians with an opportunity to be vocal and active about their political, environmental and Human Rights beliefs without fear of physical deterrence or persuasion; they could speak their own mind (Carlson 2019; Johnson 2016; Rice, Haynes, Royce and Thompson 2016; Lumby 2010).
Indigenous
Australian groups and pages are obviously a central focus for Indigenous
Australian’s however, there are multiple reasons why this is so. Firstly,
Indigenous groups are seen as a way of connecting with other Indigenous
Australians. Secondly, groups usually circulate around a common theme, such as
a community, health, or a cultural/political issue so likeminded people with a
common goal will be prevalent. Furthermore, this reinforces the shared sense of
pan-Indigenous Australian community. Thirdly, Indigenous Facebook pages and
groups for particular cultural, spiritual, language or identity issues; such as
the “Darug” page, “Aboriginal Australian Bush Food Page” or
“Wiradjuri Language Group”. Finally, Indigenous
Facebook pages for economic reasons such as Art or Artist pages, Indigenous
services such as legal, education, health and counselling businesses, dance
groups, sports teams, youth groups, and music artists. Particularly prevalent
on Facebook are the artist pages because of the ease of globally marketing
their very visual product, and music pages with youth being the predominant
users (Carlson 2019; Kral 2011, Rice, Haynes, Royce and Thompson 2016; Pers
Observation 2019).
Additionally, Indigenous
Australians discussed the importance of Facebook as a daily form of
connectivity with friends, family and the community at large often describing
Facebook communication as an intrinsic
part of our daily community and spending between 1 to 5 hours a day on-line
connecting with others (Carlson 2019, p. 254). Interestingly, many also
highlighted the visual aspect of Facebook i.e. the use of photos, videos,
emoji’s and colour as an important and attractive Indigenous friendly feature. However,
this ‘attraction’ also has a negative impact through the use of sensationalised
racist cartoons, images and memes; often brightly coloured and attractive
(Matamoros-Fernandez 2006; Carlson, Jones, Harris, Quezada and Frazer 2017).
Racism against Indigenous Australians on Facebook
Evidence of racism against Indigenous Australians on social media is widespread throughout both the media and academic papers. There are no better examples than the infamous “Aboriginal Memes Page” episode on Facebook, the “Divas Chat” incident in Tennant Creek and the Don Dale youth detention incident across Twitter, Facebook and YouTube (Carlson, Jones, Harris, Quezada & Frazer 2017; Carlson, Farrelly, Frazer & Borthwick 2015; Herborn 2013; Matamoros-Fernandez 2016). In her review Carlson (2019) found that 92% of those Indigenous Australian’s questioned reported experiencing lateral violence or Racial Microaggressions on Facebook; similar statistics to those expressed by Ziersch, Gallaher, Baum and Bentley (2011). Moreover, Rice, Haynes, Royce and Thompson in their (2016) systemic review identify that the vast majority of the material reviewed exemplified racism and Cyber Bullying against Indigenous Australian’s. Moreover, individual studies such as Lumby (2010) and Carlson (2019) demonstrate that Indigenous Australians experience of racism on social media is as widespread and prevalent, if not more prevalent, as in Australian society itself. Moreover, Indigenous Australian’s are vulnerable to international trolls and white supremacy groups who aren’t prevalent in Australian society. My own experience on social media validates this thesis on numerous occasions. Matching the concept of a pan-Indigenous Australian identity developing on Facebook is the shared-recognition, trauma and resistance exemplified by Carlson, Jones, Harris, Quezada and Frazer (2017) in their study on Indigenous resistance on social media. They review the discussion and portrayal of the Don Dale incident across all forms of social media including Facebook. Furthermore, the authors demonstrate how shared recognition of the trauma experienced by Indigenous Australian’s generates a community or group resistance or sympathy and subsequently group attack against such invasions of their Facebook space. Personally, I have experienced this on Facebook in the community fight against trolling by Indigenous academic Anthony Dillon against his own people, and in both the removal of the “Aboriginal Memes Facebook Page” incident in 2018, and the removal of the “Aboriginal Flag Facebook Page” in 2008. As Herborn (2013) relates over 15,000 people signed a petition in 24 hours calling for the page [Aboriginal Memes] to be removed (p. 17).
Health effects of racism
The negative health effects of racism on an individual are well researched and documented. Additionally, recent studies have considered this phenomenon from an Indigenous Australian perspective considering age groups and residential location i.e. rural, remote or urban. The health effects of racism can include stress, anxiety, high blood pressure, cardiovascular disease, chronic pain, insomnia, stomach and dietary upset, increased shakes and sweating, rapid mood swings, aggressive outbursts, and lack of confidence or worth (Smith, Yosso and Solórzano 2006; Larson, Gilles, Howard and Coffin 2007; Priest, Paradies, Gunthorpe, Cairney and Sayers 2011; Ziersch, Gallaher, Baum and Bentley, 2011). Moreover, the traumatic mental health effects of racism and cyber bullying can often lead to significant health risk behaviours such as smoking, alcohol abuse, drug abuse, violence and suicidal tendencies which exacerbate the problem; especially when multiple risk factors are involved (Priest, Paradies, Gunthorpe, Cairney and Sayers 2011; Carson, Farrelly, Frazer and Borthwick 2015; Ziersch, Gallaher, Baum and Bentley, 2011). Furthermore, these types of behaviours inevitably lead to low socio economic status, homelessness, anti-social behaviours and inevitably conflict with the criminal justice system (Montgomery 2014; Herborn 2013; Carlson, Farrelly, Frazer and Borthwick 2015; Carlson, Jones, Harris, Quezada and Frazer 2017). Most importantly, the accumulative effect of Racial Microaggressions and Racial Battle Fatigue is beginning to be understood. Racial Microaggressions are defined as brief and commonplace daily verbal, behavioural, or environmental indignities, whether intentional or unintentional, that communicate hostile, derogatory, or negative racial slights and insults to the target person or group (Franklin 2019, p.45; Smith, Yosso and Solorzano 2006). Furthermore, these Racial Microaggressions are often layered as they are multiple attacks on one’s race, gender, class, sexuality, language, immigration status, phenotype, accent or surname (Franklin 2019, p. 45). Moreover, the accumulated health effects of these Racial Microaggressions, especially when in an extended racial confrontation, lead to what has been defined as Racial Battle Fatigue; the psychological, physiological, and behavioural stress responses due to the extended and cumulative impact of Racial Microaggressions (Franklin 2019, p. 46).Psychological stresses include frustration, anger, resentment, aggression or fear and physiological stresses include headaches, back pain, high blood pressure, racing heart and sleep disturbances (Franklin 2019, pp. 46-47).
Discussion
Clearly, racism is not diminishing the use of Facebook by Indigenous Australian’s if anything it could be said to be triggering a pan-Indigenous Australian Facebook response. As Carlson, Jones, Harris, Quezada and Frazer (2019) suggests this collective trauma, experienced as a group, and based on previous racial experiences, leads to shared recognition and subsequently, shared response. There is no doubt that the advent of Facebook and its utilisation by Indigenous Australians has led to a clearly defined pan-Facebook collective community of Indigenous Australian users. Moreover, as theorist Benedict Anderson suggests this is a ‘constructed’ identity developed from the social constructs of those Facebook users who form the community. However, there is also little doubt that this pan-Facebook community is quite real and when organised either on or off Facebook is a significant force. Moreover, they are also a group that is vulnerable, partly by identification as Indigenous, to racial attacks from national and international users. There is also, given the review of the literature, little doubt that this is actually occurring in real life. Suicide’s, cyber bullying and media attention is indeed evidence of this as Carlson, Farrelly, Frazer and Borthwick (2015) identify.
However, little research has been undertaken into neither how these racial attacks take place nor where the battle lines of conflict between the two groups are often drawn. My own personal experience, and study of this phenomenon, is that it is located in the comment streams of the posts and may often not even be related to the content of the post on which it occurs. Obviously, after a racist image or meme is posted there are inevitably negative comments from both parties but, the battle will always occur within the comment streams. It is in these streams that the blows will occur and the ‘pack’ defence and attack mentality will be played out between the parties. There is little doubt that these comment streams become a collective stream of Racial Microaggressions and those involved on both sides of the fence experience Racial Battle Fatigue. Moreover, this reoccurs every time the stream is read by a new visitor or re-read by a previous user and inevitably leads to more comments and subsequent Racial Microaggressions. I’ve personally witnessed, as in the case of the “Aboriginal Memes” page for example, these racial battles continue for months if not years. Furthermore, they may involve Racial Microaggressions from parties anywhere in the world and certainly throughout Australia. This is transferring lateral violence from one community to another and from online to reality. Given the advent of the Pan-Facebook Indigenous Australian identity it is subsequently vilifying and discriminating against the majority of a race of Indigenous Australian people; especially given the usage statistics exemplified in this paper. From a health perspective the negative impacts of this long term trauma are significant and as research has demonstrated could well lead to depression, violence, isolation, high blood pressure, substance abuse, violence and suicide. Considering the widespread usage of Facebook and the pan-Facebook identity this would no doubt be having ill health effects for large numbers of Indigenous Australian’s. Utilising the concept of Racial Microaggressions and the long term effects of Racial Battle Fatigue it is not hard to imagine the subsequent health effects for a community that is already decimated by significant health problems. Moreover, the significant negative psychological effect of Racial Microaggressions and Racial Battle Fatigue upon a community that is already dealing with the psychological trauma from the historical effects of colonisation and systemic racism is significant. It is little wonder that cyber bullying, Racial Microaggressions and Racial Battle Fatigue is subsequently leading to suicide, substance abuse and violent, aggressive outbursts.
Conclusion
The aim of this research was to understand how racial discrimination is affecting the Indigenous Australian’s community on Facebook and if this has negative effects for usage. In order to achieve this firstly the background to Indigenous Australian utilisation of the social media platform Facebook were discussed and reviewed. Secondly, ways in which racism is experienced and directed at Indigenous Australian’s on Facebook was exemplified and considered. Thirdly, the effects of this racism upon Indigenous Australian’s health were highlighted before discussing the results of this research. Clearly, the negative effects of racism experienced by Indigenous Australians on Facebook has severe negative impacts for Indigenous Australian health; making a vulnerable group even sicker physically and psychologically. Yet, in this negative situation it is evident that a pan-Facebook identity and subsequent generation of a pan-Facebook community has led to Indigenous Australian Facebook users fighting back for their cyber-space. Furthermore, that in this fight they have developed a community for shared trauma and understanding that resists the oppression being applied. It is through this adversity and necessity to defend that a wider community identity has subsequently developed and defended its right to be heard; true evolution of the intent of social media and the Internet; a voice for Indigenous people.
[1] The word hub is utilized to emphasize equivalence or addition to – not sub – which would suggest something less than or below the previous identity. For example, some Indigenous Australians would consider their tribal group their primary identity but non-Indigenous people’s lack of understanding renders this identity null and void.
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Hi Simon
It is really interesting to read a paper on Indigenous Australian online identity and racism which is written from the perspective of an Aboriginal & Torres Islander. In researching my own paper about online Indigenous activism, there appeared a lack of research into the negative effects for Indigenous Australians of online participation in social media. Many of the essays I read touched on this topic only briefly so I think your paper is timely.
I found your observation that identity is an important issue for Indigenous people on Facebook and “they openly identified on Facebook as being Indigenous Australian and proudly identified as such” an interesting contention. During my research I noted that Carlson & Fazer (2018) suggest in their paper that due to the “lateral violence” experienced between Indigenous people, perceived as more hostile than racist attacks from non-Indigenous people, many younger Indigenous Australians chose not to identify as Indigenous in the online space.
Is this your lived experience? Do you believe this may occur more on personal Facebook pages, where trolling, racism and lateral violence are experienced on an individual basis and thereby harder to combat alone? Do do you think that the formation of online Indigenous communities which unite to resist racism and essentialist representations provides a more supportive space to express Indigenous identity than a personal Facebook page?
J
Carlson, B., & Frazer, R. (2018). Yarning circles and social media activism. Media International Australia, 169(1), 43–53. https://doi.org/10.1177/1329878X18803762
Hi JDavis, thanks for your comments.
Yes I agree there is a scarcity of quality, particularly qualitative, research literature out there on this issue. Especially, that done by Indigenous academics themselves – but that’s the point you don’t really need to do that research, you can see it happening every day. Just log into Facebook join the Aboriginal group and you’ll see the racism flow both ways blow by blow. It also makes me think – well haven’t Indigenous Australian’s been studied enough? Moreover, when the non-Indigenous people determine where the study grants go only those sectors that they feel are an issue get addressed and there is little money in community facebook groups and the racism they’re enduring.
Identity is a very important issue for most Indigenous Australian’s daily and I for one am very proud to be where I’m from and all my family members produly identify as such on and off line; it would be perceived culturaly weak to not do so for me – be proud of who you are. As one lady said in that study, its a bit unavoidable, you crop up in the same groups, same pages and same friends – Indigenous Australia is a very small group of people when compared to the rest of Australia; even more so on Facebook. So they know who you are and where your from – the point of stating it is not for other Indigenous Australians as much as it is to other users and as proud to be that – an original Australian. Furthermore, the younger facebook users may not be brought up as culturally strong, may not know family and Kuntri connections, may not be as equipped linguistically to deal with non-Indigenous challenges, are more familiar with racism on-line, and so are less prepared to identify. Additionally, yes it draws attention to you – but that inevitably comes anyway as people get to know who you are! So you learn to front up with it and identify and let them deal with it!
I know my mother had a very similar experience to the lady who discussed being challenged for her identity to access an Indigenous group – so I can qualify that one! These things quickly break into regional, tribal and family boundaries, confrontations and differences. However, they aren’t critical to the mainstream movement and utilisation of Facebook by Indigenous Australians. Nor to the point of being proud to identify as such on a global Indigenous level and be accepted and respected as such.
Identifying as an Indigenous artist on Facebook may bring challenges from other Indigenous Australians in the form of lateral violence but it opens the door to an international market, more open minded audience and the room for self empowerment and self representation. Why shouldn’t we identify and be proud of what that means and what we can succed at doing given the chance!
I think the resistance to the oppression (the micro-aggressions) is forcing the unification on a common theme and experience – that of being in the miniority and vilified contiuosly both on and off Facebook. Nothing happens in isolation – people get off Facebook and experience the same racism walking down to their local deli or take away shop. Even in the service from the shop keeper – so yes the lateral violence is an issue but by comparison to that which is instigated by the wider community, media and continual bombardment of racist overtones in society at large it’s nothing! People are commonly experiencing this and are subsequently associating in resistance to that. I guess you could say “what it’s not enough you stole the land – now you want to steal our cyberspace!” – it does seem unfair!
Moreover, there is little trust in any authorities dealing effectvley with any of this so Indigenous people – as they always do – turn inward for support! There are also few counseling services equipped to deal with these types of issues and little support from Facebook who, at best, would not be defined as Indigenous friendly or understanding – especially towards Indigenous Australian issues. Plus I think the larger societal issue of racism in the Australia community is fuelling the on-line activity, as I said before these things aren’t in isolation – they’re compounded!
Thanks for your thoughts though!
Check this one out – discussion and findings very appropriate
https://www.ncbi.nlm.nih.gov/pubmed/28947360
* This was a fascinating article to read given your own personal experiences. I had not thought of battle fatigue stemming from racist acts, but you have opened my eyes to it – I felt mentally exhausted just thinking about being under attack like that on a constant basis.
“My own personal experience, and study of this phenomenon, is that it is located in the comment streams of the posts and may often not even be related to the content of the post on which it occurs.”
I see this a lot in comments in a group I follow on FB. While I never comment, it is interesting to see just how badly one can get off topic so quickly and drag others with it.
Overall though, do you personally believe that a pan-Indigenous front presented on FB is a good idea? Or do you think it may detract from the individual nuances of communities?
Hi Ineke thanks for your comments
Yes it is – metally draining no matter your personal strength continual bombardments and jsutifications are hard to tolerate before the fuse goes.
I don’t see anything wrong, per se, with a pan-identity and resistance to this in fact I think its more a reaction to it! All humans unite in a common cause and associate with experiences! The resistance fight is a reality for Indigenous Australians every day in their life – so to take it on-line is only an extension of that activism. The commonlaity is formed in dealing with the side effect of that Racial Battle Fatigue and micro-aggressions.
Furthermore, I agree it’s not limited to Indigenous experience the “comments war” is a reality for most Facebook users – Sad because it really detratcs from what could be a very positive networking tool.
Hello Simon
I found your paper extremely interesting and was shocked to read about the abuse from international trolls and white supremacy groups from overseas. Indigenous Australians have this added burden because of a skin colour and unacceptable, I can’t understand why Facebook doesn’t block all this type of cyberbullying. Indigenous Australian’s have enough difficulties to deal with without testosterone overseas idiots. I did enjoy looking into a group you mentioned on Indigenous Art which always inspires me and this is a great way to take back control of cyber-space. A well written and informative paper.
Regards
Robin B
Thanks Robin most welcome – that was one point I wanted to get across “the success of self-empowered Indigenous Australians on Facebook”. The arts reference really brings that out. Whilst Facebook brings bad, it also brings a lot of good! It’s given, as the Internet promised, Indigenous people globally, not just in Australia, a platform on which they can speak, in their way, with their product in control of their lives and futures. Self-empowerment at its best – this is what makes it all the more sad to see this type of abuse potentially affecting that success – better than Government speaking for you when they don’t even know what to do themselves. It’s great to see the success stories!
Thanks again, Simon
The prevalence of racism online and particularly on facebook has garnered quite a lot of media attention recently ,which makes your paper very timely, Simon. As mentioned by J above, I was under the impression that many indigenous Australians actually felt uncomfortable disclosing their indigenous roots online because of this trolling behaviour. Where do you feel the responsibility lies when it comes to dealing with this issue? Should Facebook be moderating the posts and comments of all of its 2.38 billion monthly active users, or is it perhaps something that should be monitored locally, by say the federal police?
Hi Tracey, thanks for your comments – Exactly 🙂
No I don’t, poor old Facebook has enough to deal with without worrying about filtering through all those posts. Officially it should be acted upon by Australian authorities. Jurisdiction wise these are Australian people utilising the Australian telecommunications carriage/network to harass and vilify other Australians in Australia (well Facebook brings it back to Australia). Under the Federal Telecommunications Act that is an offence in itself so really the Australian Authorities are already enacted to set up a system of colluding with Facebook to aprehend offenders.
However, on the other hand as a wider societal issue the whole issue of discrimination in Australia is not being addressed properly and that’s why these people can get away with doing this. I beleive if Countries took control and responsibility for their people’s offences on Facebook then they wouldn’t be so game to do something on Facebook they wouldn’t do in their own town! Facebook is just a portal that is provided free of charge – it has rules – people ignore them! Who enforces International policing? You can’t no one can – it’s down to the individual territory to apprehend its offenders who break International Law.
For the Identity issue see the reply post to J above ..
Hi Tracey thank you for your comments
See the response to JDavis above for the Identity issue
No I feel it lies with the authorities in the Country concerned – I sort of feel sorry for Facebook having to sift through all that data, can you imagine how much globally they receive? Especially if an Australian is abusing an Australian on Facebook the jurisdiction is there for the authorities to act via the Telecommunication Act here in Australia – so maybe Country’s need to start taking responsibility for their peoples actions.
Hi Simon
I really enjoyed your paper, and it has given me a lot to reflect on.
A point that you made: “is that it is located in the comment streams of the posts and may often not even be related to the content of the post on which it occurs.” Do you think this is more likely in publications that employ casual racism in its stories to appeal to a readership base? I unfollowed most Australian mainstream media outlets not because of their content in the end, but because of the comment section and the conversations that continue.
This statement really hit me in the feels. “It is little wonder that cyberbullying, Racial Macroaggressions and Racial Battle Fatigue is subsequently leading to suicide, substance abuse and violent, aggressive outbursts.” Robin Barnes paper, Children and Adolescents Addiction to Social Media – Mental Health Issues, looks into the effect of mental health issues of adolescents. I can’t even imagine how it would feel for Indigenous youth already dealing with generational trauma, racism and trolling. My niece took a Facebook hiatus after being told she was too pretty to be an Aboriginal. This wasn’t an isolated experience, but the last straw and on many other platforms.
Just to end on a happier note. I feel like I am watching an unfolding of First Nations peoples pride in social media, although as some other papers have indicated this might be an echo chamber that I exist in. I am a Twitter user more so than any other platform right now (hello #Auspol) and I have just had a look at the bios of some of the people I follow. Most Indigenous users include their land in their profile such as @Utopiana: Arrernte, @mrngunnawal: Ngunnawal/Kamilaroi, @HeyfromChe: Born on Wurundjeri Land, Live on Yugambeh Land, @boneybrooke: Gamilaroi/Gomeroi woman, @AmyThunig: Gamilaroi, @IndigenousX: I’m Barkindji man far western NSW born Broken Hill, belong to Baaka or Darling River. I am Kali (Dingo) Skin, Mukwarra Moeity, @drcbond: munanjahli-yugambeh. There are so many more and I have also noticed a much smaller trend of non-indigenous users stating what land they live on, which I hope helps open the conversation and education a little further.
Thanks again for a great paper.
Cheers
MJ
Hi Mary, thank you for your heartfelt response.
Wow what a horrible thing to say – I feel for your neice – but unfortunatley we hear this sort of thing all too often! They only demonstrate their ugliness of soul in making such comments!
Thanks for the Twitter feedback and you’re right this is a noticable trend! Well my Dad doesn’t say he’s from England, he says he’s from Portsmouth, so that’s pretty much the same thing! Australian’s on a whole won’t understand where these places are and so don’t associate with the traditional name in the same manner – some aren’t even aware of the tribal name of the land on which they dwell, work, or fish.
So whilst it’s instant identity from one Indigenous person to another (because we know and respect these names) to the non-Indigenous observer it means nothing so it’s sort of a secret oppostion or resistance that’s in plain site!
I think identity is a very important point and makes us what we are today and it’s good to see, as you say, Non-Indigenous people taking part in this and saying where they’re from! We should be proud to state the real name of the land we’re from not ashamed of using the Colonial one because of the history.
Thanks again for your kind words – I did enjoy writing it – some of the micro-aggressions were removed.
Hi Simon
Your paper is well-written and certainly illuminating. It is more heartfelt written from a personal perspective.
Whilst I have perused articles of racial vilification in the past, your paper has delved further and highlighted the degree to which this has adversely impacted the individual, their families, communities and society as a whole. A shocking statistic—92% of Indigenous Australians experienced “lateral violence or Racial Microaggressions on Facebook” that lead to battle fatigue. I was surprised to learn that most racist comments were often initiated and perpetuated by non-Australians—all of which has evoked a “pan-Indigenous Australian Facebook response”. However, the lack of peer-reviewed information about this ‘phenomenon’, is lamentable. The adverse impact of long-term trauma caused by racial battle fatigue is indeed significant, which could “lead to depression, isolation, high blood pressure, substance abuse, violence and suicide”, therefore, I firmly believe that cyberbullying in all its forms needs to be rooted out posthaste and platforms such as Facebook should be held more accountable.
Thank you once again for an engrossing read!
Thanks KBips
Yeah I think more qualitative studies undertaken by Indigenous Australians on Indigenous Australian responses to this would develop some amazing material. You see it happening on Facebook all the time and as one other person pointed out Facebook is ill equipped to deal with this and it could be said are not even “informed” about Indigenous Australians issues themselves. So yes, more research needs to be done – I only tripped over the Racial Microaggresion approach by accident but it so illuminated, for me, and highlighted what Indigenous Australian people are actually enduring, not just through Facebook but through the media and public on a daily basis. The aggressions build up and have no where to go! It’s not surprising this type of bullying is associated with hypertension and cardiovascular diesease!
Interesting that the American Universities are only just coming to grips with the full blown force of micro-aggresions – Australian Universities haven’t even caught up yet – so we may be hearing more about it shortly!
Hi Simon,
Great paper with real personal insight. This issue needs to be highlighted in the public sphere, as do many Indigenous issues. It is an incredibly difficult problem for Facebook and any social media that the most upstanding and innocent content attracts overt racism in the comments section. It raises the horrifying question of whether online society truly reflects the hegemony of society and what weight should comments in a comments section hold. The “wisdom” of the algorithm and its ability to make decisions about the content I see perhaps limits this side of Facebook for me.
I have indigenous family and through our Facebook first and second hand connections I am introduced to art, clothing, jewellery, food and community filled with positivity, love, support. Negative news stories are shared, discussed and usually end on a consensus of opinion, like yourself, “that in this fight they have developed a community for shared trauma and understanding that resists the oppression being applied”.
Hi Meryl, thank you for your comment.
Thank you also for highlighting that point – having done some web site and server management and SEO work on Facebook I actually feel sorry for Facebook – can you imagine the number of complaints they have to deal with. As you point out this is so sad and irresponsible of users because they are destroying the very environment and global networking tool they are using. Many Indigenous groups benefit hugely from Facebook particularly visual ones such as Arts, Crafts and Dancing. So to have these platforms that create a global interest in Indigenous issues that is outside the control of the Australian Government and community is fantastic. People can represent themselves and speak their own minds – that’s the beauty of the Facebook platform and these trolls are destroying that in their anti-social selfish behaviour. I think its about empowerment – give a man a fish you feed them for a day, teach them how to fish you feed them for life.
Thanks for your kind words
Hi Simon,
Thank you for presenting a paper that takes a the reader through a personal account of the the possible effects of online racial abuse, microagressions and racial battle fatigue.
While, like you, I have no doubt that constant exposure to abuse and agression in any form has a profound effect on the health of those affected, Iwould like to understand the basis for your assertions. I couldn’t link a particular reference back to the statements in the last paragraph of the discussion. Are you able to specify them?
Again, thank youfor presenting a piece with such passion.
Hi Vivian, thank you for your comments
The last paragraph of the discussion was my reflection over what I read, just outlined in the discussion, plus my personal experience – I did state that at the begining of the section – However, it is also based on the knowledge I gained whilst studying the undergraduate degree I just completed in Indigenous Studies . No I have no dobut, because I’ve experienced it myself and it has affected my health – I can certainly testify to the trauma this sort of abuse causes.
As I stated the ‘Aborignal Memes’ page was well documented and I, like many others, took a part in that one and was very affected by that battle and the wider societal implications scenarios such as this public intrest have upon Indigenous Australians on a daily basis – on and off Facebook.
Hi Simon,
An excellent paper highlighting areas that I for one had not thought about regarding the negative impacts on health coming from a constant barrage of comments. You see this in the media sometimes but not to the depth or the subjects you have highlighted. I commented on another paper that cartoons such as Bill Leak get dragged into a Left vs Right battle and miss the point completely that should be debated. A point you make is the internet usage but I also think it is internet access is a determining factor as well as a lot of the rural and remote communities are not being connected as fast as they should be given the technology we have available.
Again thank you for your paper and particularly the personal insights you provided.
Hi Graeme, thank you for your response.
I’m sure your not the only person who hadn’t thought about this – if you haven’t experienced it it’s hard to imagine! Battle fatigue gives it perspective!
Yeah I agree with you on that point some communities appear to have internet whilst others don’t – I’m not confident in some of the rural statistics and the useage % – I think more data needs to be obtained. Particularly, qualitative data on what Indigenous people are experiencing and how that makes them feel because there are the health factors such as Cardiovascular, Blood pressure, etc.
Furthermore, there are also Social, Emotional Well-being health issues, which could be considered risk factors, such as mental anguish and trauma leading to smoking and drinking when stressed or angry after being abused. Even in the extreme, violence at constantly enduring these racial attacks firstly on Facebook and then it get’s taken into reality on the streets!
Thank you for your kind words
Hi Simon,
Great paper, very well written and an upsetting insight into our current reality. It is something that I unfortunately see everyday on Facebook. People now have duplicate fake accounts that they can hide behind to spread their hate, and Facebook’s community standards and reporting system is flawed as it normally does not achieve anything.
On a positive note, there seems to be a lot more people going into fight against these out-spoken racists these days. There are even pages dedicated to combating it.
Regan
Hi Regan, thank you for your response.
Yes i’ve experienced a few fake users myself – sad that people can only make themselves important by downing others. Moreover, such a poor use of such an excellent global communication platform. The trolling just spoils pages and groups and drives people away uneccesarily – quite sad!
Well things are getting better, slowly, as you state and the ever growing number of Indigenous people forming a pan-Facebook resistance is good to see. I guess we as humans seek comfort and support in those with similar experiences.
Thank you for taking the time to respond.
Hi Simon,
I really enjoyed your paper and particularly the section you mentioned the health implications that racial discrimination online can have on the people being discriminated against. I had never though about that aspect in the broad sense that you have as the only thing that would have come to my mind about that would have been the anxiety online and the emotional side effects. However it makes sense why you have focused on that aspect as when individuals are emotional and upset over online content that is constantly popping up in their feed, it plays a big role on their overall happiness levels which in turn affects their health and will to be active and go out and see people.
Hi Hanan thank you for your response. I am guessing you have experienced some of this yourself – yes, it is the anxiety and sometimes anger that then gets taken off-line and into reality – not cyberspace! It’s hard emotionally for people to deal with and certainly has negative health effects! Same could be said for religous attacks and in the same way that this insults a strongly held religous belief, racism attacks our strongly held cultural beliefs. So it is nice to see a pan-Indigenous identity fighting back on Facebook and the association, through shared trauma and shared counseling of these issues seems to help. There are virtually no services available for people so self-help through association seems to be the only solution.
I think putting it into words helped me and the Battle Fatigue scenario certainly helped those who don’t experience it understand the isolation, and trauma it causes.
Thank you for taking the time to respond