Australia Day - to Stay?

Or Change the Date?

Most recent polling shows Australia is deeply divided, with support for changing the date ranging from about 39–50% depending on the poll, while other surveys show a majority preferring to keep 26 January. Younger Australians remain the strongest supporters of change. Here’s my perspective.

I love my country. We’re not perfect, but we are pretty good. We have some pretty good values, a pretty awesome land, and an amazing lifestyle. We are pretty laid back and easy going, but we can work hard too.   

Back in the 80’s – Mum would take me into the city and up in some building to go visit the Australia Day Council. We’d go into a room with all sorts of goodies laid out with the Australian Flag  - plates, serviettes, flags, toothpicks etc and pick it out for our party. The party would be at home with friends and neighbours (who were mostly migrants) coming over for a BBQ. Mum would try and make all the food in theme where she could, and I loved the little cubes of yellow cheese with green pickled cocktail onions on toothpicks. The theme was always green and gold, or the Australian Flag.

When I became an adult, the Australia Day party would become the Skyshow. Trekking down to the river with eskies and mates, getting into the large crowd, having a great time over the years – friends with a bus, holding a nearby house party, where we all went to the foreshore for the show and back to the house again afterwards. Great times, despite the long toilet queues at the foreshore.

Moving away from the area, the crowded foreshore become a bit difficult. Our peers started having kids, and dragging them in and out of the city late at night became too much. We moved back to BBQs and pool parties in the suburbs, and watching the fireworks from a local hill or vantage point. Eventually these stopped.

At the same time, Mum taught me lots of about Aboriginal people. I was reading stories of the Stolen generations and sitting around the campfire at the Swan Brewery protests listening to the stories of elders (which I can now place as 1989).

Throughout my career, I have been to various trainings in Aboriginal culture. I have continued my reading, and watching documentaries about Australian, particularly Western Australian history. I have worked alongside some great leaders in the Aboriginal community in Perth, built friendships and been mentored by some lovely people. Through personal interests I have learnt even more and met even more people, made more friendships.

The long-standing impact of longstanding intergenerational trauma and pain is so, so obvious.

Modern Day Harms of Colonisation to Aboriginal Australians

1. Intergenerational Trauma

Colonisation created widespread trauma through violence, dispossession, and forced child removal. Contemporary psychological research shows that this trauma continues across generations, influencing emotional regulation, attachment, and community wellbeing. Many Aboriginal people experience trauma symptoms that are culturally specific and not always recognised by mainstream diagnostic systems. This contributes to under‑diagnosis, misdiagnosis, and inadequate treatment, reinforcing the long‑term psychological impacts of colonisation.

2. Chronic Stress from Racism and Discrimination

Racism operates as a persistent psychological stressor that affects mental health, identity, and social and emotional wellbeing. Studies consistently link experiences of racism with higher levels of psychological distress, depression, anxiety, substance use, and suicidality. These effects are compounded by the ongoing legacy of colonisation, which has embedded discriminatory structures into institutions such as healthcare, education, and the justice system.

3. Identity Disruption and Cultural Disconnection

Colonisation disrupted cultural practices, languages, kinship systems, and spiritual connections to Country. Psychological evidence shows that cultural identity and cultural continuity are strong protective factors for wellbeing. When these are weakened, individuals and communities experience increased vulnerability to distress, reduced resilience, and a greater risk of self‑harm. Cultural disconnection also undermines self‑esteem and contributes to feelings of marginalisation.

4. Ongoing Impacts of the Stolen Generations

The forced removal of Aboriginal children has had profound and lasting effects on families and communities. Research demonstrates that the impacts of child removal continue to shape attachment patterns, parenting confidence, emotional development, and intergenerational family functioning. Many young people today exhibit trauma patterns linked to historical and ongoing child removal, even when they are unaware of their family histories.

5. Mental Health Inequities

Aboriginal people experience disproportionately high rates of psychological distress, suicide, and complex trauma. These inequities are not inherent but are the result of colonisation, systemic discrimination, and the erosion of cultural and community structures. Evidence shows that mainstream mental‑health services often fail to recognise culturally grounded expressions of distress, leading to inappropriate or ineffective care. Culturally informed assessment and intervention approaches are essential to addressing these inequities.

6. Over‑Policing and Criminalisation

Colonisation imposed legal systems that criminalised Aboriginal cultural practices and continue to disproportionately target Aboriginal people. Psychological research highlights that repeated exposure to policing and justice systems contributes to trauma, hypervigilance, and mistrust of institutions. These experiences reinforce cycles of disadvantage and increase the likelihood of negative mental‑health outcomes.

7. Loss of Autonomy and Self‑Determination

Psychological wellbeing is closely linked to agency, control, and the ability to make decisions about one’s own life and community. Colonisation undermined these foundations by imposing external governance structures and restricting cultural authority. The ongoing lack of self‑determination contributes to feelings of disempowerment, reduced community cohesion, and diminished wellbeing. Restoring autonomy is recognised as a critical component of healing.

Picture this:

The best day of the year, with lots of warm memories – the big family party. Each time we get together, put our differences aside and have a great party celebrating how awesome it all is. Those who have been in the family a long time, and those who have recently joined the family. It’s a tradition everyone loves.

But then you meet your cousin. On your cousin’s side of the family – there is a long history of trauma, isolation and control, murder and systemic genocide. Some of it was committed or caused by your ancestors, some of your ancestors had nothing to do with it. It started a long time ago and continued so long it still impacts them and their parents today. There are still many problems for their family today, not everything has been resolved or fixed. You love your cousin (Cuz!), and you want them to come along to the family party. They are part of the family and deserve to be there, to celebrate together. But your cousin lets you know, all the intergenerational trauma – it started on the day the family celebrate their party. They love the family too, they want to be a part of the family and all the celebrations, but that particular day just is too painful. It’s a solid reminder of all that pain and suffering, so bad some people just cry all day.    

All around the world there are other families where this sort of thing has happened. All around the world people have big family parties. But no-one else’s family are celebrating the day the problems all started.

You suggest to the family that perhaps we shift the day. We can still have the party, but your cousin and their side of the family could come along too. The party would be bigger and better. We could all put aside the pain and stand together.  

But some of the family think it’s divisive. They say that all the problems were so long ago, Cuz just needs to get over it. They place responsibility on Cuz for this, ignoring Cuz’s complaints. But it’s not fair. Cuz’s family are still suffering. They are willing to put it all aside for a big party (despite that not many people would ever do that – it’s incredible), but they just can’t on that day. It just hurts too much.

Being part of the party now feels awful. You don’t want to ignore what is happening for Cuz and their family. You don’t understand why the Family Day can’t shift to a different weekend. It’s shifted before. You aren’t asking to cancel the party, just shift it. Why can’t the family just shift it now – no need to shift dramatically. We can still do it in warm weather and keep all the traditions. But the family won’t shift it, even though some of the family agree with you.

So, for Cuz – you sit this one out.

Hope for the future

You hope that one day, we can all come together for a massive party.  A party where no-one needs to hurt, one where we can all celebrate together, stand together.

This is my hope, my dream. I really want to go back to having a massive party on Australia Day.

I want it to go back to being a highlight of the year. We have a brilliant country that deserves celebrating.

Can we shift that date yet? Cuz and I want to celebrate this great land.

References:

Polls:

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https://doi.org/10.1080/1323238X.2006.11910814

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https://www.indigenouspsychology.com.au/working-together-2014

Gee, G., Dudgeon, P., Schultz, C., Hart, A., & Kelly, K. (2014). Aboriginal and Torres Strait Islander social and emotional wellbeing. In P. Dudgeon, H. Milroy, & R. Walker (Eds.), Working together: Aboriginal and Torres Strait Islander mental health and wellbeing principles and practice (pp. 55–68). Commonwealth of Australia.
https://www.indigenouspsychology.com.au/working-together-2014

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https://healingfoundation.org.au/bringingthemhome

Paradies, Y. (2006). A systematic review of empirical research on self-reported racism and health. International Journal of Epidemiology, 35(4), 888–901.
https://doi.org/10.1093/ije/dyl056

Priest, N., Paradies, Y., Trenerry, B., Truong, M., Karlsen, S., & Kelly, Y. (2013). A systematic review of studies examining the relationship between reported racism and health and wellbeing for children and young people. Social Science & Medicine, 95, 115–127.
https://doi.org/10.1016/j.socscimed.2012.11.031

Shepherd, C. C., Li, J., & Zubrick, S. R. (2012). Social gradients in the health of Indigenous Australians. American Journal of Public Health, 102(1), 107–117.
https://doi.org/10.2105/AJPH.2011.300354

Westerman, T. G. (2003). Development of the Westerman Aboriginal Symptom Checklist for Youth (WASC‑Y). Australian Psychologist, 38(3), 207–214.
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Westerman, T. G. (2004). Engagement of Indigenous clients in mental health services: What role do cultural differences play? Australian e-Journal for the Advancement of Mental Health, 3(3), 1–7.
https://doi.org/10.5172/jamh.3.3.88

Westerman, T. G. (2010). Engaging Australian Aboriginal youth in mental health services. Advances in Mental Health, 9(3), 277–283.
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Westerman, T. G. (2018). Suicide prevention in Indigenous communities: A critical review of evidence-based approaches. Australasian Psychiatry, 26(6), 575–578.
https://doi.org/10.1177/1039856218797391

Zubrick, S. R., et al. (2005). The Western Australian Aboriginal Child Health Survey: The social and emotional wellbeing of Aboriginal children and young people. Telethon Institute for Child Health Research.
https://www.telethonkids.org.au/our-research/waachs

Research: