{"id":436,"date":"2019-04-29T20:32:24","date_gmt":"2019-04-29T12:32:24","guid":{"rendered":"https:\/\/networkconference.netstudies.org\/2019Open\/?p=436"},"modified":"2019-04-29T20:52:43","modified_gmt":"2019-04-29T12:52:43","slug":"pan-indigenous-identity-on-facebook-a-community-reaction-to-racial-battle-fatigue","status":"publish","type":"post","link":"https:\/\/networkconference.netstudies.org\/2019Open\/2019\/04\/29\/pan-indigenous-identity-on-facebook-a-community-reaction-to-racial-battle-fatigue\/","title":{"rendered":"Pan-Indigenous Identity on Facebook: A Community reaction to Racial Battle Fatigue"},"content":{"rendered":"\n
Final-Simon_Dorante-Day-NETS5013_ConferencePaper_18245077<\/a>Download<\/a><\/div>\n\n\n\n

Abstract<\/strong><\/p>\n\n\n\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nThis\npaper explores the utilisation of Facebook by Indigenous Australians to\nunderstand firstly, how and why they are utilising Facebook. Secondly, whether this\nhas developed into a Pan-Facebook community and finally, whether racial\ndiscrimination on-line is effecting Indigenous Australians representation of\ntheir identity and subsequently, their utilisation of the social media\nplatform.\n\n\n\n<\/p>\n\n\n\n

Introduction<\/strong><\/p>\n\n\n\n

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\u2019s are known to be high users of Facebook and it\u2019s 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\u2019s on Facebook will be exemplified. Thirdly, the effects of this racism upon Indigenous Australian\u2019s 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? <\/p>\n\n\n\n

Facebook usage and reasons<\/strong><\/p>\n\n\n\n

Recent\nstudies have identified that Facebook use amongst Indigenous Australians is as\nhigh as 87%, depending on age, as low as 67% and is on average 20% higher than\nthat for non-Indigenous Australian\u2019s of the same age (Rice, Haynes, Royce &\nThompson, 2016; Johnson, 2016). Additionally, there is little difference in Internet\nusage between remote, rural and urban communities but the reason for Internet\nusage is vastly different. For example, rural and remote communities require\nInternet connection because of their remoteness from health, education and\nsocial services. However, urban utilisation of Internet is more targeted at\nsocial media, family connection and connection to Indigenous groups (Carlson,\nFarrelly, Frazer & Borthwick, 2015; Johnson, 2016; Rice, Haynes, Royce\n& Thompson, 2016; Barrett and Cocq, 208; Lumby, 2010). <\/p>\n\n\n\n

Indigenous\nAustralian\u2019s utilise social media platforms such as Facebook for a number of\nreasons but research has identified these can be divided into four main groups  or areas which include \u2013 Identity, Activism,\nConnectivity, and Indigenous Organisations\/Groups as illustrated by Image One\nbelow (Carlson 2019; Johnson 2016; Rice, Haynes, Royce and Thompson 2016; Lumby\n2010). <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Image One:<\/strong> Four Main\nThemes and sub-themes
\n(Carlson 2019; Johnson 2016; Rice, Haynes, Royce and Thompson 2016; Lumby 2010)<\/p>\n\n\n\n

Those\nIndigenous Australians who were interviewed during studies clearly stated that Identity\nwas important issue for them on Facebook. Firstly, they openly identified on\nFacebook as being Indigenous Australian and proudly identified as such.\nSecondly, this recognition of identity also translated into a wider Indigenous\nAustralian identity, and hub-identity[1]<\/a>\nof regional place or tribe (i.e. NSW, Koori or Wiradjuri<\/em>). Finally, that there was a perceived community of\nFacebook users who were Indigenous Australian, and that they perceived a\npan-Facebook Indigenous community or identity that \u201cwe\u2019re all a part of<\/em>\u201d (Lumby 2010; Johnson 2016; Rice, Haynes, Royce\nand Thompson 2016). Moreover, Facebook also provided Indigenous Australians\nwith an opportunity to be vocal and active about their political, environmental\nand Human Rights beliefs without fear of physical deterrence or persuasion;\nthey could speak their own mind (Carlson 2019; Johnson 2016; Rice, Haynes,\nRoyce and Thompson 2016; Lumby 2010). <\/p>\n\n\n\n

Indigenous\nAustralian groups and pages are obviously a central focus for Indigenous\nAustralian\u2019s however, there are multiple reasons why this is so. Firstly,\nIndigenous groups are seen as a way of connecting with other Indigenous\nAustralians. Secondly, groups usually circulate around a common theme, such as\na community, health, or a cultural\/political issue so likeminded people with a\ncommon goal will be prevalent. Furthermore, this reinforces the shared sense of\npan-Indigenous Australian community. Thirdly, Indigenous Facebook pages and\ngroups for particular cultural, spiritual, language or identity issues; such as\nthe \u201cDarug<\/em>\u201d page, \u201cAboriginal Australian Bush Food Page<\/em>\u201d or\n\u201cWiradjuri Language Group<\/em>\u201d. Finally, Indigenous\nFacebook pages for economic reasons such as Art or Artist pages, Indigenous\nservices such as legal, education, health and counselling businesses, dance\ngroups, sports teams, youth groups, and music artists. Particularly prevalent\non Facebook are the artist pages because of the ease of globally marketing\ntheir very visual product, and music pages with youth being the predominant\nusers (Carlson 2019; Kral 2011, Rice, Haynes, Royce and Thompson 2016; Pers\nObservation 2019).   \n\nAdditionally, Indigenous\nAustralians discussed the importance of Facebook as a daily form of\nconnectivity with friends, family and the community at large often describing\nFacebook communication as an intrinsic\npart of our daily community<\/em> and spending between 1 to 5 hours a day on-line\nconnecting with others (Carlson 2019, p. 254). Interestingly, many also\nhighlighted the visual aspect of Facebook i.e. the use of photos, videos,\nemoji\u2019s and colour as an important and attractive Indigenous friendly feature. However,\nthis \u2018attraction\u2019 also has a negative impact through the use of sensationalised\nracist cartoons, images and memes; often brightly coloured and attractive\n(Matamoros-Fernandez 2006; Carlson, Jones, Harris, Quezada and Frazer 2017).\n\n
<\/p>\n\n\n\n

Racism against Indigenous Australians on Facebook<\/strong><\/p>\n\n\n\n

Evidence of\nracism against Indigenous Australians on social media is widespread throughout\nboth the media and academic papers. There are no better examples than the\ninfamous \u201cAboriginal Memes Page\u201d episode on Facebook, the \u201cDivas Chat\u201d incident\nin Tennant Creek and the Don Dale youth detention incident across Twitter,\nFacebook and YouTube (Carlson, Jones, Harris, Quezada & Frazer 2017;\nCarlson, Farrelly, Frazer & Borthwick 2015; Herborn 2013;\nMatamoros-Fernandez 2016). In her review Carlson (2019) found that 92% of those\nIndigenous Australian\u2019s questioned reported experiencing lateral violence or\nRacial Microaggressions on Facebook; similar statistics to those expressed by\nZiersch, Gallaher, Baum and Bentley (2011). Moreover, Rice, Haynes, Royce and\nThompson in their (2016) systemic review identify that the vast majority of the\nmaterial reviewed exemplified racism and Cyber Bullying against Indigenous\nAustralian\u2019s. Moreover, individual studies such as Lumby (2010) and Carlson\n(2019) demonstrate that Indigenous Australians experience of racism on social\nmedia is as widespread and prevalent, if not more prevalent, as in Australian\nsociety itself. Moreover, Indigenous Australian\u2019s are vulnerable to international\ntrolls and white supremacy groups who aren\u2019t prevalent in Australian society.\nMy own experience on social media validates this thesis on numerous occasions.\n\nMatching the concept\nof a pan-Indigenous Australian identity developing on Facebook is the\nshared-recognition, trauma and resistance exemplified by Carlson, Jones,\nHarris, Quezada and Frazer (2017) in their study on Indigenous resistance on\nsocial media. They review the discussion and portrayal of the Don Dale incident\nacross all forms of social media including Facebook. Furthermore, the authors\ndemonstrate how shared recognition of the trauma experienced by Indigenous\nAustralian\u2019s generates a community or group resistance or sympathy and subsequently\ngroup attack against such invasions of their Facebook space. Personally, I have\nexperienced this on Facebook in the community fight against trolling by\nIndigenous academic Anthony Dillon against his own people, and in both the\nremoval of the \u201cAboriginal Memes Facebook Page\u201d incident in 2018, and the\nremoval of the \u201cAboriginal Flag Facebook Page\u201d in 2008. As Herborn (2013)\nrelates over 15,000 people signed a\npetition in 24 hours calling for the page <\/em>[Aboriginal Memes] to be removed<\/em> (p. 17).<\/em><\/p>\n\n\n\n

Health effects of racism<\/strong><\/p>\n\n\n\n

The negative\nhealth effects of racism on an individual are well researched and documented. Additionally,\nrecent studies have considered this phenomenon from an Indigenous Australian\nperspective considering age groups and residential location i.e. rural, remote\nor urban. The health effects of racism can include stress, anxiety, high blood\npressure, cardiovascular disease, chronic pain, insomnia, stomach and dietary\nupset, increased shakes and sweating, rapid mood swings, aggressive outbursts,\nand lack of confidence or worth (Smith, Yosso and Sol\u00f3rzano 2006; Larson, Gilles,\nHoward and Coffin 2007; Priest, Paradies, Gunthorpe, Cairney and Sayers 2011;\nZiersch, Gallaher, Baum and Bentley, 2011). \nMoreover, the traumatic mental health effects of racism and cyber\nbullying can often lead to significant health risk behaviours such as smoking,\nalcohol abuse, drug abuse, violence and suicidal tendencies which exacerbate\nthe problem; especially when multiple risk factors are involved (Priest,\nParadies, Gunthorpe, Cairney and Sayers 2011; Carson, Farrelly, Frazer and\nBorthwick 2015; Ziersch, Gallaher, Baum and Bentley, 2011). Furthermore, these\ntypes of behaviours inevitably lead to low socio economic status, homelessness,\nanti-social behaviours and inevitably conflict with the criminal justice system\n(Montgomery 2014; Herborn 2013; Carlson, Farrelly, Frazer and Borthwick 2015;\nCarlson, Jones, Harris, Quezada and Frazer 2017). \n\nMost importantly, the\naccumulative effect of Racial Microaggressions and Racial Battle Fatigue is\nbeginning to be understood. Racial Microaggressions are defined as brief and commonplace daily verbal,\nbehavioural, or environmental indignities, whether intentional or\nunintentional, that communicate hostile, derogatory, or negative racial slights\nand insults to the target person or group<\/em> (Franklin 2019, p.45; Smith,\nYosso and Solorzano 2006). Furthermore, these Racial Microaggressions are often\nlayered as they are multiple attacks on one\u2019s race, gender, class, sexuality, language, immigration status,\nphenotype, accent or surname<\/em> (Franklin 2019, p. 45). Moreover, the\naccumulated health effects of these Racial Microaggressions, especially when in\nan extended racial confrontation, lead to what has been defined as Racial\nBattle Fatigue; the psychological,\nphysiological, and behavioural stress responses due to the extended and\ncumulative impact of Racial Microaggressions<\/em> (Franklin 2019, p.\n46).Psychological stresses include frustration, anger, resentment, aggression\nor fear and physiological stresses include headaches, back pain, high blood\npressure, racing heart and sleep disturbances (Franklin 2019, pp. 46-47).\n\n\n\n<\/p>\n\n\n\n

Discussion<\/strong><\/p>\n\n\n\n

Clearly, racism\nis not diminishing the use of Facebook by Indigenous Australian\u2019s if anything\nit could be said to be triggering a pan-Indigenous Australian Facebook\nresponse. As Carlson, Jones, Harris, Quezada and Frazer (2019) suggests this\ncollective trauma, experienced as a group, and based on previous racial\nexperiences, leads to shared recognition and subsequently, shared response.\nThere is no doubt that the advent of Facebook and its utilisation by Indigenous\nAustralians has led to a clearly defined pan-Facebook collective community of\nIndigenous Australian users. Moreover, as theorist Benedict Anderson suggests\nthis is a \u2018constructed\u2019 identity developed from the social constructs of those\nFacebook users who form the community. However, there is also little doubt that\nthis pan-Facebook community is quite real and when organised either on or off\nFacebook is a significant force. Moreover, they are also a group that is\nvulnerable, partly by identification as Indigenous, to racial attacks from\nnational and international users. There is also, given the review of the\nliterature, little doubt that this is actually occurring in real life.\nSuicide\u2019s, cyber bullying and media attention is indeed evidence of this as\nCarlson, Farrelly, Frazer and Borthwick (2015) identify.<\/p>\n\n\n\n

    However, little research has been\nundertaken into neither how these racial attacks take place nor where the\nbattle lines of conflict between the two groups are often drawn. My own\npersonal experience, and study of this phenomenon, is that it is located in the\ncomment streams of the posts and may often not even be related to the content\nof the post on which it occurs. Obviously, after a racist image or meme is\nposted there are inevitably negative comments from both parties but, the battle\nwill always occur within the comment streams. It is in these streams that the\nblows will occur and the \u2018pack\u2019 defence and attack mentality will be played out\nbetween the parties. There is little doubt that these comment streams become a\ncollective stream of Racial Microaggressions and those involved on both sides of\nthe fence experience Racial Battle Fatigue. Moreover, this reoccurs every time\nthe stream is read by a new visitor or re-read by a previous user and\ninevitably leads to more comments and subsequent Racial Microaggressions. I\u2019ve\npersonally witnessed, as in the case of the \u201cAboriginal Memes\u201d page for\nexample, these racial battles continue for months if not years. Furthermore,\nthey may involve Racial Microaggressions from parties anywhere in the world and\ncertainly throughout Australia. This is transferring lateral violence from one\ncommunity to another and from online to reality. Given the advent of the\nPan-Facebook Indigenous Australian identity it is subsequently vilifying and\ndiscriminating against the majority of a race of Indigenous Australian people;\nespecially given the usage statistics exemplified in this paper.\n\nFrom a health\nperspective the negative impacts of this long term trauma are significant and\nas research has demonstrated could well lead to depression, violence,\nisolation, high blood pressure, substance abuse, violence and suicide.\nConsidering the widespread usage of Facebook and the pan-Facebook identity this\nwould no doubt be having ill health effects for large numbers of Indigenous\nAustralian\u2019s. Utilising the concept of Racial Microaggressions and the long\nterm effects of Racial Battle Fatigue it is not hard to imagine the subsequent\nhealth effects for a community that is already decimated by significant health\nproblems. Moreover, the significant negative psychological effect of Racial\nMicroaggressions and Racial Battle Fatigue upon a community that is already\ndealing with the psychological trauma from the historical effects of\ncolonisation and systemic racism is significant. It is little wonder that cyber\nbullying, Racial Microaggressions and Racial Battle Fatigue is subsequently\nleading to suicide, substance abuse and violent, aggressive outbursts.\n\n\n\n<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nThe\naim of this research was to understand how racial discrimination is affecting\nthe Indigenous Australian\u2019s community on Facebook and if this has negative\neffects for usage. In order to achieve this firstly the background to\nIndigenous Australian utilisation of the social media platform Facebook were\ndiscussed and reviewed. Secondly, ways in which racism is experienced and\ndirected at Indigenous Australian\u2019s on Facebook was exemplified and considered.\nThirdly, the effects of this racism upon Indigenous Australian\u2019s health were\nhighlighted before discussing the results of this research. Clearly, the\nnegative effects of racism experienced by Indigenous Australians on Facebook\nhas severe negative impacts for Indigenous Australian health; making a\nvulnerable group even sicker physically and psychologically. Yet, in this\nnegative situation it is evident that a pan-Facebook identity and subsequent\ngeneration of a pan-Facebook community has led to Indigenous Australian\nFacebook users fighting back for their cyber-space. Furthermore, that in this\nfight they have developed a community for shared trauma and understanding that\nresists the oppression being applied. It is through this adversity and\nnecessity to defend that a wider community identity has subsequently developed\nand defended its right to be heard; true evolution of the intent of social\nmedia and the Internet; a voice for Indigenous people. \n\n\n\n<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> The word hub is utilized to emphasize equivalence or addition to \u2013\nnot sub \u2013 which would suggest something less than or below the previous\nidentity. For example, some Indigenous Australians would consider their tribal\ngroup their primary identity but non-Indigenous people\u2019s lack of understanding\nrenders this identity null and void. <\/p>\n\n\n\n

References<\/strong><\/p>\n\n\n\n

Barrett, J., and Cocq, C. (2018).\n\u2018Indigenous Storytelling and Language Learning: Digital Media as a Vehicle for\nCultural Transmission and Language Acquisition\u2019, in Cocq, C., and Sullivan, K.\n(eds), Perspectives on Indigenous writing\nand literacies, 37<\/em>, Brill, DOI: https:\/\/doi.org\/10.1163\/9789004298507. <\/p>\n\n\n\n

Carlson, B. (2019). \u2018Love and hate at\nthe Cultural Interface: Indigenous Australians and dating apps\u2019, Journal of Sociology<\/em>, DOI:\nhttps:\/\/doi.org\/10.1177%2F1440783319833181. <\/p>\n\n\n\n

Carlson, B., Jones, L, Harris, M.,\nQuezada, N., and Frazer, R. (2017). \u2018Trauma, shared Recognition and Indigenous\nResistance on Social Media\u2019, Australasian\nJournal of Information Systems, 21<\/em>(17), pp. 1-18.<\/p>\n\n\n\n

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Ziersch, A., Gallaher, G., Baum, F.,\nand Bentley, M., (2011). \u2018Responding to racism: Insights on how racism can\ndamage health from an urban study of Australian Aboriginal people\u2019, Social Science & Medicine<\/em>, 73<\/em>(7), pp. 1045-1053, DOI: https:\/\/doi.org\/10.1016\/j.socscimed.2011.06.058.<\/p>\n","protected":false},"excerpt":{"rendered":"

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… Continue reading Pan-Indigenous Identity on Facebook: A Community reaction to Racial Battle Fatigue<\/span><\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,6],"tags":[23],"class_list":["post-436","post","type-post","status-publish","format-standard","hentry","category-indigenous","category-social","tag-indigenous-firstnations-aboriginal-community-virtualcommunities-digitalcommunities-socialnetworks-cultureonline"],"_links":{"self":[{"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/posts\/436","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/comments?post=436"}],"version-history":[{"count":3,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/posts\/436\/revisions"}],"predecessor-version":[{"id":441,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/posts\/436\/revisions\/441"}],"wp:attachment":[{"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/media?parent=436"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/categories?post=436"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/networkconference.netstudies.org\/2019Open\/wp-json\/wp\/v2\/tags?post=436"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}