Thematische Bibliographien / Aboriginal Australians. Cultural assimilation

Auswahl der wissenschaftlichen Literatur zum Thema „Aboriginal Australians. Cultural assimilation“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 31. Januar 2023

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Zeitschriftenartikel zum Thema "Aboriginal Australians. Cultural assimilation":

Morgan, George. „Assimilation and resistance: housing indigenous Australians in the 1970s“. Journal of Sociology 36, Nr. 2 (August 2000): 187–204. http://dx.doi.org/10.1177/144078330003600204.

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During the early 1970s, large numbers of Aboriginal people became tenants of the Housing Commission of New South Wales under the Housing for Aborigines program. Most moved from government reserves or dilapidated and overcrowded private rental dwellings to broadacre suburban estates. As public housing tenants, they encountered considerable pressures to become 'respectable' citizens, to build their lives around privacy, sobriety, moral restraint, the nuclear family, conventional gender roles and wage labour. For many indigenous Australians, these expectations-which were based as much on class relations as on colonialism— represented a threat to their conventional ways of life and their obligations to extended family and community. This paper explores the patterns of conformity and resistance amongst Aboriginal tenants. It draws on the sociological and cultural studies literature on youth subcultural resistance and compares anthropological theory about indigenous responses to the pressures of modernity.

Collingwood-Whittick, Sheila. „Settler Colonial Biopolitics and Indigenous Resistance: The Refusal of Australia's First Peoples “to fade away or assimilate or just die”“. American Indian Culture and Research Journal 42, Nr. 2 (01.01.2018): 11–38. http://dx.doi.org/10.17953/aicrj.42.2.collingwood-whittick.

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During the first century of Australia's colonization, settler thanatopolitics meant both casual killing of individual Natives and organized massacres of Aboriginal clans. From the mid-nineteenth century, however, Aboriginal Protection Boards sought to disappear their charges by more covert means. Thus, biopolitics of biological absorption, cultural assimilation, and child removal, designed to bring about the destruction of Aboriginal peoples, came to be represented as being in the victims' best interests. Even today, coercive assimilation is framed in the now-threadbare terms of welfare discourse. Yet, Australia's Indigenous peoples have survived the genocidal practices of the frontier era and continue to resist the relentless succession of normative policies deployed to eradicate their “recalcitrant” lifeways. This essay presents a brief historical overview of settler Australia's biopolitics and analyzes the sociocultural factors enabling Aboriginal Australians both to survive the devastating impact of settler biopower and to resist the siren call of assimilationist rhetoric. Drawing on Kim Scott's Benang and Alexis Wright's Plains of Promise, I discuss how that resistance is reflected in contemporary Indigenous life-writing and fiction.

Perga, T. „Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)“. Problems of World History, Nr. 11 (26.03.2020): 41–52. http://dx.doi.org/10.46869/2707-6776-2020-11-3.

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An analysis of Australia’s governmental policy towards indigenous peoples has been done. The negative consequences of the colonization of the Australian continent have been revealed, in particular, a significant reduction in the number of aborigines due to the spread of alcohol and epidemics, the seizure of their territories. It is concluded that the colonization of Australia was based on the idea of the hierarchy of human society, the superiority and inferiority of different races and groups of people, and accordingly - the supremacy of European culture and civilization. It is demonstrated in the creation of reservations for aborigines and the adoption of legislation aimed at segregating the country's white and colored populations and assimilating certain indigenous peoples into European society, primarily children from mixed marriages. It has been proven that, considering the aborigines an endangered people and seeking to protect them from themselves, Europeans saw the way to their salvation in miscegenation - interracial marriages and the isolation of aboriginal children from their parents. This policy has been pursued since the end of the XIX century by the 1970s and had disrupted cultural and family ties and destroyed aboriginal communities, although government circles positioned it as a policy of caring for indigenous Australians. As a result, the generation of aborigines taken from their parents and raised in boarding schools or families of white Europeans has been dubbed the “lost generation”. The activity of A.O. Neville who for more than two decades held the position of chief defender of the aborigines in Western Australia and in fact became the ideologist of the aborigines’ assimilation policy has been analyzed. He substantiated the idea of the biological absorption of the indigenous Australian race as a key condition for its preservation and extremely harshly implemented the policy of separating Aboriginal children from their parents. It is concluded that the policy towards the indigenous population of Australia in the late XIX – first third of the XX century was based on the principle of discrimination on racial grounds.

Adams, Mick, Kootsy (Justin) Canuto, Neil Drew und Jesse John Fleay. „Postcolonial Traumatic Stresses among Aboriginal and Torres Strait Islander Australians“. ab-Original 3, Nr. 2 (01.09.2020): 233–63. http://dx.doi.org/10.5325/aboriginal.3.2.233.

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Abstract The mental health of Aboriginal and Torres Strait Islander males in Australia is often misunderstood, mainly because it has been poorly researched. When analyzing the quality of life of Aboriginal and Torres Strait Islander males, it is crucial to consider the associated factors that have directly and indirectly contributed to their poor health and wellbeing, that is, the effects of colonization, the interruption of cultural practices, displacement of societies, taking away of traditional homelands and forceful removal of children (assimilation and other policies). The displacement of families and tribal groups from their country broke up family groups and caused conflict between the original inhabitants of the lands and dislocated Aboriginal and Torres Strait Islander tribal groups. These dislocated Aboriginal and Torres Strait Islander people were forced to reside on the allocated government institutions where they would be (allegedly) protected. Whilst in the institutions they were made to comply with the authority rules and were forbidden to practice or participate in their traditional rituals or customs or speak their own tribal languages. Additionally, the dispossession from Aboriginal and Torres Strait Islander traditional lands and the destruction of culture and political, economic, and social structures have caused many Aboriginal and Torres Strait Islander people to have a pervading sense of hopelessness for the future. The traditional customs and life cycles of Aboriginal and Torres Strait Islander males were permanently affected by colonization adversely contributing to mental health problems in Aboriginal and Torres Strait Islander communities. In this article we aim to provide a better understanding of the processes impacting on Aboriginal and Torres Strait Islander males' social and emotional wellbeing.

Wilczyńska, Elżbieta. „Transculturation and counter-narratives: The life and art of the Wurundjeri artist William Barak“. Journal of New Zealand & Pacific Studies 10, Nr. 1 (01.06.2022): 51–67. http://dx.doi.org/10.1386/nzps_00092_1.

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A few decades ago the culture of Aboriginal Australians was believed to have been removed or assigned to the margins. It was considered static and primitive, produced by uncivilized and barbaric peoples. Since the 1980s the view has been successfully challenged and recent art histories produced in settler colonial countries emphasize that Indigenous cultures were neither stuck in the past nor resistant to change. Its development was due to contact between the Indigenous and settler societies and the cross-cultural interactions the contact engendered in political, social and artistic life. This was often against the backdrop of conquest and displacement, which was the result of colonization. Adopting as the main frame of the discussion the theory of transculturation and the concept of counter-narrative from cultural studies, this article will show these different types of encounters and their influence on the life and art of William Barak, a nineteenth-century Aboriginal Australian statesman, leader of a Woi Wurrung nation and an artist. It will also show ‐ again through transculturation ‐ what trajectory the Australian mainstream society followed from initial separation and exclusion, through assimilation to an integration of Indigenous Australians in the artistic and social life. The counter-narrative concocted on the basis of those encounters produces a nuanced picture of loss, survival and strength as experienced by William Barak and his peoples.

Robertson, David. „Evaluating the Aboriginal child’s mind: assimilation and cross-cultural psychology in Australia“. History of Psychiatry 29, Nr. 3 (19.06.2018): 331–49. http://dx.doi.org/10.1177/0957154x18782638.

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This article examines two psychological interventions with Australian Aboriginal children in the late 1960s and early 1970s. The first involved evaluating the cognitive maturation of Aboriginal adolescents using a series of Piagetian interviews. The second, a more extensive educational intervention, used a variety of quantitative tests to measure and intervene in the intellectual performance of Aboriginal preschoolers. In both of these interventions the viability of the psychological instruments in the cross-cultural encounter created ongoing ambiguity as to the value of the research outcomes. Ultimately, the resolution of this ambiguity in favour of notions of Aboriginal ‘cultural deprivation’ reflected the broader political context of debates over Aboriginal self-governance during this period.

Kumari, Pariksha. „Reconstructing Aboriginal History and Cultural Identity through Self Narrative: A Study of Ruby Langford’s Autobiography Don‘t Take Your Love to Town“. SMART MOVES JOURNAL IJELLH 8, Nr. 12 (28.12.2020): 128–40. http://dx.doi.org/10.24113/ijellh.v8i12.10866.

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The last decades of previous century has witnessed the burgeoning of life narratives lending voice to the oppressed, dispossessed, and the colonized marginalities of race, class or gender across the world. A large number of autobiographical and biographical narratives that have appeared on the literary scene have started articulating their ordeals and their struggle for survival. The Aboriginals in Australia have started candidly articulating their side of story, exposing the harassment and oppression of their people in Australia. These oppressed communities find themselves sandwiched and strangled under the mainstream politics of multiculturalism, assimilation and secularism. The present paper seeks to analyze how life writing serves the purpose of history in celebrated Australian novelist, Aboriginal historian and social activist Ruby Langford’s autobiographical narrative, Don’t Take Your Love to Town. The Colonial historiography of Australian settlement has never accepted the fact of displacement and eviction of the Aboriginals from their land and culture. The whites systematically transplanted Anglo-Celtic culture and identity in the land of Australia which was belonged to the indigenous for centuries. Don’t Take Your Love to Town reconstructs the debate on history of the colonial settlement and status of Aboriginals under subsequent government policies like reconciliation, assimilation and multiculturalism. The paper is an attempt to gaze the assimilation policy adopted by the state to bring the Aboriginals into the mainstream politics and society on the one hand, and the regular torture, exploitation and cultural degradation of the Aboriginals recorded in the text on the other. In this respect the paper sees how Langford encounters British history of Australian settlement and the perspectives of Australian state towards the Aboriginals. The politics of mainstream culture, religion, race and ethnicity, which is directly or indirectly responsible for the condition of the Aboriginals, is also the part of discussion in the paper.

Ellinghaus, Katherine. „Strategies of Elimination: “Exempted” Aborigines, “Competent” Indians, and Twentieth-Century Assimilation Policies in Australia and the United States“. Journal of the Canadian Historical Association 18, Nr. 2 (11.06.2008): 202–25. http://dx.doi.org/10.7202/018229ar.

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Abstract Despite their different politics, populations and histories, there are some striking similarities between the indigenous assimilation policies enacted by the United States and Australia. These parallels reveal much about the harsh practicalities behind the rhetoric of humanitarian uplift, civilization and cultural assimilation that existed in these settler nations. This article compares legislation which provided assimilative pathways to Aborigines and Native Americans whom white officials perceived to be acculturated. Some Aboriginal people were offered certificates of “exemption” which freed them from the legal restrictions on Aboriginal people’s movement, place of abode, ability to purchase alcohol, and other controls. Similarly, Native Americans could be awarded a fee patent which declared them “competent.” This patent discontinued government guardianship over them and allowed them to sell, deed, and pay taxes on their lands. I scrutinize the Board that was sent to Oklahoma to examine the Cheyenne and Arapaho for competency in January and February 1917, and the New South Wales Aborigines’ Welfare Board, which combined the awarding of exemption certificates with their efforts to assimilate Koori people into Australian society in the 1940s and 1950s. These case studies reveal that people of mixed white/indigenous descent were more likely to be declared competent or exempt. Thus, hand in hand with efforts to culturally assimilate Aborigines and Native Americans came attempts to reduce the size of indigenous populations and their landholdings by releasing people of mixed descent from government control, and no longer officially recognizing their indigenous identity.

Hall, Robert A. „War's End: How did the war affect Aborigines and Islanders?“ Queensland Review 3, Nr. 1 (April 1996): 31–54. http://dx.doi.org/10.1017/s1321816600000660.

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In the 20 years before the Second World War the frontier war dragged to a close in remote parts of north Australia with the 1926 Daly River massacre and the 1928 Coniston massacre. There was a rapid decline in the Aboriginal population, giving rise to the idea of the ‘dying race’ which had found policy expression in the State ‘Protection’ Acts. Aboriginal and Islander labour was exploited under scandalous rates of pay and conditions in the struggling north Australian beef industry and the pearling industry. In south east Australia, Aborigines endured repressive white control on government reserves and mission stations described by some historians as being little better than prison farms. A largely ineffectual Aboriginal political movement with a myriad of organisations, none of which had a pan-Aboriginal identity, struggled to make headway against white prejudice. Finally, in 1939, John McEwen's ‘assimilation policy’ was introduced and, though doomed to failure, it at least recognised that Aborigines had a place in Australia in the long term.

Westerway, Peter. „Starting Aboriginal Broadcasting: Whitefella Business“. Media International Australia 117, Nr. 1 (November 2005): 110–20. http://dx.doi.org/10.1177/1329878x0511700112.

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Officials in the Australian Public Service often wield substantial influence on policy-making, yet their work is normally hidden from public view. This case study of the process involved in developing an Aboriginal broadcasting policy after the 1967 referendum reveals conflict between two incompatible paradigms: assimilation (Aboriginal affairs) and diversity of choice (broadcasting). This conflict, together with official reluctance to truly consult with relevant Aboriginal communities and misunderstandings over historically and culturally specific concepts such as country, tribe, clan, community and resident, eventually led to policy failure. Since community control was not considered as an option, Aboriginal broadcasting obstinately remained whitefella business.

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Dissertationen zum Thema "Aboriginal Australians. Cultural assimilation":

Robinson, Cheryl Dorothy Moodai. „Effects of colonisation, cultural and psychological on my family /“. View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031202.143301/index.html.

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Lapham, Angela. „From Papua to Western Australia : Middleton's implementation of Social Assimilation Policy, 1948-1962“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2007. https://ro.ecu.edu.au/theses/270.

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In 1948, after twenty years in the Papuan administration, Stanley Middleton became the Western Australian Commissioner of Native Affairs. State and Federal governments at that time had a policy of social assimilation towards Aboriginal people, who were expected to live in the same manner as other Australians, accepting the same responsibilties, observing the same customs and influenced by the same beliefs, hopes and loyalties. European civilization was seen as the pinnacle of development. Thus both giving Aboriginal people the opportunity to reach this pinnacle and believing they were equally capable of reaching this pinnacle was viewed as a progessive and humanitarian act. Aboriginal cultural beliefs and loyalties were not considered important, if they were recognized at all, because they were seen as primitive or as having being abandoned in favour of a Western lifestyle.

Arthur, William Stewart. „Between two worlds: Aboriginal cultural autonomy and economic assimilation in remote Western Australia in the 1980s“. Master's thesis, University of Western Australia, 1990. http://hdl.handle.net/1885/269914.

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This thesis explores the possibility that in remote regions of Australia there may be some contradiction between the aim of economic assimilation as reflected in the policy of self management, and the aim of cultural autonomy as reflected in the policy of self-determination. This is done by analysing the way the work performed by Aboriginal people was organised in the industries of a region of the west Kimberley of Western Australia during 1985 and 1986. The thesis concludes that cultural factors did appear to influence the way that Aboriginal people were involved in the economy, and that these factors were most prevalent where Aboriginal control was greatest. However, it was noted that other factors also influenced Aboriginal involvement in the economy. These included the very low levels of training in all industries and in economic management, as well as the restrictions on full-time employment imposed by the region's seasons. The thesis also proposes that the Aboriginal traditional attachment to remote regions, such as the west Kimberley, makes economic assimilation and self-management difficult because of the limited potential of such regions to provide the necessary economic activity, within the mainstream economy of the nation state

Davis, Edward R. „Ethnicity and diversity : politics and the Aboriginal community /“. Title page, table of contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phd2613.pdf.

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Birrell, Carol L. „Meeting country deep engagement with place and indigenous culture /“. View thesis, 2006. http://handle.uws.edu.au:8081/1959.7/20459.

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Thesis (Ph.D) -- University of Western Sydney, 2006.
Thesis submitted for the degree of Doctor of Philosophy to the University of Western Sydney, College of Arts, School of Education. Includes bibliographical references.

Walker, Roz. „Transformative strategies in Indigenous education a study of decolonisation and positive social change“. Click here for electronic access, 2004. http://adt.caul.edu.au/homesearch/get/?mode=advanced&format=summary&nratt=2&combiner0=and&op0=ss&att1=DC.Identifier&combiner1=and&op1=-sw&prevquery=OR%28REL%28SS%3BDC.Identifier%3Buws.edu.au%29%2CREL%28WD%3BDC.Relation%3BNUWS%29%29&att0=DC.Title&val0=Transformative+strategies+in+indigenous+education+&val1=NBD%3A.

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Thesis (Ph.D.) -- University of Western Sydney, 2004.
Title from electronic document (viewed 15/6/10) Presented for the degree of Doctor of Philosophy, University of Western Sydney, 2004. Includes bibliography.

Douglas, Heather Anne. „Legal narratives of indigenous existence : crime, law and history /“. Connect to thesis, 2005. http://eprints.unimelb.edu.au/archive/00001751.

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Priestly, Jacqueline Rita. „Growing stronger together : cross-cultural nutrition partnerships in the Northern Territory 1974-2000 /“. View thesis, 2003. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031219.105829/index.html.

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Babidge, Sally. „Family affairs an historical anthropology of state practice and Aboriginal agency in a rural town, North Queensland /“. Click here for electronic access to document: http://eprints.jcu.edu.au/942, 2004. http://eprints.jcu.edu.au/942.

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Thesis (Ph.D.) - James Cook University, 2004.
Thesis submitted by Sally Marie Babidge, BA (Hons) UWA June 2004, for the Degree of Doctor of Philosophy in the School of Anthropology, Archaeology and Sociology, James Cook University. Bibliography: leaves 283-303.

Morris, John. „Continuing "assimilation"? : a shifting identity for the Tiwi 1919 to the present“. University of Ballarat, 2003. http://archimedes.ballarat.edu.au:8080/vital/access/HandleResolver/1959.17/14639.

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The Tiwi are the indigenous people of the Tiwi Islands, located off the Northern Territory mainland. In 1919, as a unique and distinct people they appeared to be in a position to maintain their identity, to resist absorption into western culture and to avoid some of the serious social problems that came to affect some other Indigenous communities. While aspects of the Tiwi culture and lifestyle were gradually modified or abandoned through contact with outside societies between 1919 and 2000, other traits remained strong or were strengthened. These included their relationship with the land, the local language, dancing and singing, and adoption customs. Forms of visual art, some introduced, brought fame to the Tiwi. Government policies on Indigenous matters changed dramatically over the twentieth century. The earlier ones, including assimilation programmes were discriminatory and restrictive. Later approaches to Aboriginal and Islander welfare, including land rights, had significant consequences for the Islanders, some beneficial, others detrimental in nature. From the 1970s, the departure of resident missionaries and government officers from the islands led to an influx of private European employees. The exposure to these people added to that which the Tiwi experienced as they travelled far beyond their islands. After 1972, the policies of self-determination and, then, self-management placed enormous strains on the Tiwi as they strove to meet the requirements of government, private enterprise and the wider society. New forms of land and local government controls replaced the law of the elders. A younger, western-educated generation now spoke on behalf of the people. Ultimately, under the influence of outside pressures, degrees of socio-cultural absorption occurred in the islands even though the official policy of assimilation had been abandoned. Fortunately, the strong identity of the Tiwi ensured a level of social cohesion capable of combating full assimilation into a wholly western lifestyle.
Doctor of Philosophy

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Bücher zum Thema "Aboriginal Australians. Cultural assimilation":

Leslie, Donna. Aboriginal art: Creativity and assimilation. Melbourne [Vic.]: Macmillan, 2008.

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Tim, Rowse. White flour, white power: From rations to citizenship in central Australia. Cambridge, UK: Cambridge University Press, 1998.

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Franklin, Margaret Ann. Assimilation in action: The Armidale story. Armidale, NSW: University of New England Press, 1995.

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Rowse, Tim, und Richard Nile. Contesting assimilation. Perth, W.A: API Network, 2005.

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Beresford, Quentin. Our state of mind: Racial planning and the stolen generations. Fremantle, W.A: Fremantle Arts Centre Press, 1998.

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Muecke, Stephen. Textual spaces: Aboriginality and cultural studies. Kensington, NSW: New South Wales University Press, 1992.

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McGregor, Russell. Indifferent inclusion: Aborginal people and the Australian nation. Canberra: Aboriginal Studies Press, 2011.

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Elder, Catriona. Dreams and nightmares of a white Australia: Representing aboriginal assimilation in the mid-twentieth century. New York: Peter Lang, 2009.

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Wingard, Barbara. Telling our stories in ways that make us stronger. Adelaide: Dulwich Centre Publications, 2001.

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Haebich, Anna. Spinning the dream: Assimilation in Australia 1950-1970. North Fremantle, W.A: Fremantle Press, 2008.

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Buchteile zum Thema "Aboriginal Australians. Cultural assimilation":

Hergass, Shiri. „Art Therapy“. In Early Childhood Development, 239–68. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7507-8.ch012.

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Art therapy is universally practiced and has proven to be a successful intervention for trauma. This chapter focuses on how art therapy can be used to heal transgenerational trauma in Aboriginal Australians with a particular focus on children. The effects of trauma in general and transgenerational trauma more specifically on one's brain, physiology, and physical, emotional, and behavioural health are discussed. Promising practices of why art therapy works are outlined, challenges and cultural considerations for working with Aboriginal populations are identified, and solutions and future research are recommended.

Zuckermann, Ghil'ad. „Talknology in the Service of the Barngarla Language Reclamation“. In Revivalistics, 227–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199812776.003.0007.

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This chapter introduces the fascinating and multifaceted reclamation of the Barngarla Aboriginal language of Eyre Peninsula, South Australia. In 2012, the Barngarla community and I launched the reclamation of this sleeping beauty. The presence of three Barngarla populations, several hours drive apart, presents the revival linguist with a need for a sophisticated reclamation involving talknological innovations such as online chatting, newsgroups, as well as photo and resource sharing. The chapter provides a brief description of our activities so far and describes the Barngarla Dictionary App. The Barngarla reclamation demonstrates two examples of righting the wrong of the past: (1) A book written in 1844 in order to assist a German Lutheran missionary to introduce the Christian light to Aboriginal people (and thus to weaken their own spirituality), is used 170 years later (by a secular Jew) to assist the Barngarla Aboriginal people, who have been linguicided by Anglo-Australians, to reconnect with their very heritage. (2) Technology, used for invasion (ships), colonization (weapons), and stolen generations (governmental black cars kidnapping Aboriginal children from their mothers), is employed (in the form of an app) to assist the Barngarla to reconnect with their cultural autonomy, intellectual sovereignty, and spirituality.

Collins, Patricia, Julie Greathouse, Brendan Myhill und Lauren Gough. „Australian Palliative Social Work“. In The Oxford Textbook of Palliative Social Work, herausgegeben von Terry Altilio, Shirley Otis-Green und John G. Cagle, 474–78. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197537855.003.0045.

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Australian palliative social work is dynamic, responding to changing contexts and system challenges. Work in Australia requires an understanding of the history and experience of Aboriginal and Torres Strait Islander Australians, along with the many other cultural groups who have arrived since 1788 to make up Australia’s multicultural community. Palliative care and bereavement service delivery varies across the country, meaning social workers must be flexible and able to adapt in their roles, while assisting patients and their families to navigate systems in their local context. Therapeutic knowledge and interventions underpin the work of palliative social work in Australia; counseling and therapeutic work are often delivered alongside skilled practical resourcing, care planning, and provision.

Witcomb, Andrea. „Curating relations between ‘us’ and ‘them’: the changing role of migration museums in Australia1“. In Curatopia, 262–78. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526118196.003.0017.

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Australia’s first Migration Museum in Adelaide recognised from its inception in 1986, that representing migration history could not be done without acknowledging its intimate association with colonisation and the dispossession of indigenous people. Their first move therefore, was to create a distinction between all migrants, a category that included British ‘settlers’, and Indigenous Australians. This was significant not only because it implicated colonisation within migration history but because it made all non-Indigenous Australians migrants. The move though, was not easy to establish, largely because, in the public imagination, migrants were the other to mainstream or ‘British Australia’. In the mid-1990s, however, it seemed to work as Australia was indeed seen as a country that was relatively successful in integrating various waves of migration into its historical narratives while valuing cultural diversity and recognising the prior occupation of the land by Aboriginal people. The ‘War on terror’, the arrival of asylum seekers and the threat of internal terrorist attacks, along with changes in immigration policy and a general climate of fear has changed that, and migration museums are now working to combat a new wave of racism. To do so, I argue, they have developed a new set of curatorial strategies that aim to facilitate an exploration of the complexity of contemporary forms of identity. This chapter provides a history of the development of curatorial strategies that have helped to change the ways in which relations between ‘us and them’ have changed over the years in response to changes in the wider public discourse. My focus will be on both collecting and display practices, from changes to what is collected and how it is displayed, to the changing role of personal stories, the relationship between curators and the communities they work with, and the role of exhibition design in structuring the visitor experience.

Posey, Darrell Addison. „Fragmenting Cosmic Connections: Converting Nature Into Commodity“. In Globalization, Globalism, Environments, and Environmentalism. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780199264520.003.0013.

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Most contributions to this volume frame emerging ‘consciousness of connections’ through international politics, economics and trade, urban/ rural exchanges, social movements, environmental transformations, and global citizenship and governance. These views reflect a remarkably linear world-view of dialectics such as: past/present, growth/sustainability, internal/external, and production/recycle. Langton (Chapter 9), however, introduces the idea of symbolic environmental space, or spacialization, which is expressed in the Aboriginal concept of totem. Totem defines other dimensions of knowing that emerge from cosmic environments through connections with animal spirits. These non-lineal manifestations might be described as spiritual clusters that, unlike the electron clouds that enshroud an atomic nucleus, are literally grounded through centres that define human landscapes marked by cultural mechanisms such as sacred sites and song lines. Indigenous peoples in other parts of the world share with Aboriginal Australians this view of cosmic connectedness between living things and the Earth (see Posey and Dutfield 1996). Thus, human beings share life with all other living organisms, and, indeed, may be transformed into other transgenic forms through death, ceremony, or shamanistic practice. In this chapter, I want to explore how such world-views function to create and maintain anthropogenic and cultural landscapes that conserve ecological and biological diversity. I also hope to show how global trade and political initiatives are working to sever and fragment these cosmic connections by reducing the vast bio-diversity of nature to mere products for biotechnology and commercial exploitation. I suggest that the commodification of nature—especially through Intellectual Property Rights (IPRs)—is one of the biggest threats to global security in the twenty-first century. This is because global consumerism is driven by market prices that ignore or obliterate the local cultural, spiritual and economic values of indigenous and local peoples, who still manage, maintain and conserve much of the biological diversity of the planet. Many of my examples will come from the Kayapó Indians, with whom I have lived and worked since 1977. The Kayapó inhabit a 4 million hectare (approximately 9 million acre) continuum of ecosystems from the grasslands of the Brazilian planalto to the tropical and gallery forests of the Amazon basin.