Journal articles on the topic 'Aboriginal Australia'
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1
Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity." Tourist Studies 10, no. 3 (December 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.
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In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.
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Christie, M. J. "What is a Part Aborigine?" Aboriginal Child at School 14, no. 1 (March 1986): 37–40. http://dx.doi.org/10.1017/s0310582200014152.
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There can be no ethnic group in Australia that displays as much diversity as the Australian Aborigines. Their lifestyles range from hunting and gathering in the most remote corners of Australia, through a more settled existence in outback country towns and on the fringes of towns and cities, to an ongoing struggle to survive in the hearts of Australia’s biggest cities. What is it that unites all Aboriginal people regardless of where they live? Many people, white Australians especially, seem to think that it is the racial characteristics, skin colour and “blood”, which makes an Aborigine. To these people, the darker a person’s skin is, the more Aboriginal they are. When this sort of thinking predominates, as it so often does, many Aboriginal people start finding themselves robbed of their Aboriginality. People tell them that they are only half or a quarter Aborigine, or a “part Aborigine”.
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Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia." Psychiatric Bulletin 23, no. 6 (June 1999): 364–66. http://dx.doi.org/10.1192/pb.23.6.364.
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When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.
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Hall, Robert A. "War's End: How did the war affect Aborigines and Islanders?" Queensland Review 3, no. 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.
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Choo, Christine. "The Impact of Asian - Aboriginal Australian Contacts in Northern Australia." Asian and Pacific Migration Journal 3, no. 2-3 (June 1994): 295–310. http://dx.doi.org/10.1177/011719689400300218.
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The long history of Asian contact with Australian Aborigines began with the early links with seafarers, Makassan trepang gatherers and even Chinese contact, which occurred in northern Australia. Later contact through the pearling industry in the Northern Territory and Kimberley, Western Australia, involved Filipinos (Manilamen), Malays, Indonesians, Chinese and Japanese. Europeans on the coastal areas of northern Australia depended on the work of indentured Asians and local Aborigines for the development and success of these industries. The birth of the Australian Federation also marked the beginning of the “White Australia Policy” designed to keep non-Europeans from settling in Australia. The presence of Asians in the north had a significant impact on state legislation controlling Aborigines in Western Australia in the first half of the 20th century, with implications to the present. Oral and archival evidence bears testimony to the brutality with which this legislation was pursued and its impact on the lives of Aboriginal people.
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Willmot, Eric. "Aboriginal Broadcasting in Remote Australia." Media Information Australia 43, no. 1 (February 1987): 38–40. http://dx.doi.org/10.1177/1329878x8704300112.
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A review of Eric Michaels' report Aboriginal Invention of Television: Central Australia 1982–1986, Australian Institute of Aboriginal Studies, Canberra, 1986, 159p, gratis; and policy considerations for Aboriginal broadcasting in remote Australia.
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Tran, Ngoc Cao Boi. "SOME IMPACTS OF THE AUSTRALIAN MULTICULTURAL POLICY ON THE CURRENT PRESERVATION AND DEVELOPMENT OF THE AUSTRALIAN ABORIGINAL CULTURE." Science and Technology Development Journal 13, no. 1 (March 30, 2010): 56–72. http://dx.doi.org/10.32508/stdj.v13i1.2104.
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Different from their ancestors, most of the Australian Aborigines currently live outside their native land but in a multicultural society under the major influence of Western culture. The assimilation policy, the White Australian policy etc. partly deprived Australian aborigines of their traditional culture. The young generations tend to adopt the western style of living, leaving behind their ancestors’ culture without any heir! However, they now are aware of this loss, and in spite of the modern trend of western culture, they are striving for their traditional preservation. In “Multicultural Australia: United in Diversity” announced on 13 May 2003, Australian government stated guidelines for the 2003-2006 development strategies. The goals are to build a successful Australia of diverse cultures, ready to be tolerant to other cultures; to build a united Australia with a shared future of devoted citizens complying with the law. As for Aboriginal culture, the multicultural policy is a recognition of values and significance of the most original features of the country’s earliest culture. It also shows the government’s great concern for the people, especially for the aborigines. All this displays numerous advantages for the preservation of Australian aboriginal culture.
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Mason, Matthew J. "Out of the Outback, into the Art World: Dotting in Australian Aboriginal Art and the Navigation of Globalization." ARTMargins 11, no. 3 (October 1, 2022): 67–88. http://dx.doi.org/10.1162/artm_a_00326.
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Abstract In recent decades, the popularity of Australian Aboriginal dot painting overseas has exploded, with works by some of Australia's leading artists selling for millions of dollars at auction, as well as featuring in major international exhibitions like the Venice Biennale and documenta. While this carries with it the risk of Aboriginal art and culture becoming diluted or commodified, this essay explores the origins and use of the ‘dotting’ typical of much Australian Aboriginal art of the Western and Central Deserts of Australia, as well as Aboriginal dot painting's circulation internationally, to consider how Aboriginal art's entry into the global art world might also represent an act of Indigenous self-determination. By leveraging the Western fascination with the ‘secret/sacred’ content often assumed to be hidden by these dots, Aboriginal artists have been able to generate an international market for their works. While Aboriginal communities remain among the most economically disadvantaged in Australia, Aboriginal art nevertheless provides a critical means by which Indigenous communities can support themselves, and, more importantly, operates as a form of cultural preservation and a tool by which Aboriginal peoples can assert their sovereignty.
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Smith, Camis. "Aboriginal employment—Chevron's journey." APPEA Journal 55, no. 2 (2015): 425. http://dx.doi.org/10.1071/aj14060.
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Advancing Aboriginal participation in the workplace comes with its challenges, and those experienced in the oil and gas industry are unique. Barriers to participation need to be regularly evaluated and addressed for success. Although Chevron Australia's focus on Aboriginal employment is fairly recent, it receives strong internal support from senior and corporate leadership. It will be important in the future to further this commitment and build ownership throughout the organisation to achieve long-term results and meet business needs and skills gaps. Camis Smith, Chevron Australia's Aboriginal Employment Strategy Manager, will share Chevron's experiences, lessons and challenges in advancing Aboriginal participation in the workplace, and reinforce its reputation as an employer of choice. Chevron is one of the world's leading integrated energy companies and through its Australian subsidiaries, has been present in Australia for more than 60 years. With the ingenuity and commitment of more than 4,000 people, Chevron Australia leads the development of the Gorgon and Wheatstone natural gas projects, and has been operating Australia's largest onshore oilfield on Barrow Island for more than 45 years.
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Colley, Sarah. "Archaeology and education in Australia." Antiquity 74, no. 283 (March 2000): 171–77. http://dx.doi.org/10.1017/s0003598x0006631x.
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Aboriginal, Historical and Maritime archaeology have been taught in Australian universities since the 1960s, and archaeology has made major contributions to our understanding of Australia's past. Yet many Australians are still more interested in archaeology overseas than in Australia itself. This partly reflects Australia's history as a former British colony which currently has a minority of indigenous Aboriginal and Torres Strait Islander people, many of whom regard archaeology as yet another colonial imposition which at best is largely irrelevant to their own understanding of their history. Present government policies empower Aboriginal people to veto certain kinds of archaeological research they do not agree with. At minimum this may require archaeologists to engage in what can become protracted consultation, with uncertain outcomes.
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Korwa, Johni R. V. "The Resistance Movement of Aboriginal People To Fight Against The Plans For A Nuclear Waste Dump In South Australia." Papua Law Journal 1, no. 2 (October 25, 2018): 271–92. http://dx.doi.org/10.31957/plj.v1i2.592.
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Aborigine is the indigenous people of Australia who have attempted to oppose the proposal for South Australia to host an international nuclear dump. Even though the rights of indigenous people have been recognized by the United Nations Declaration on the Rights of Indigenous Peoples, the treatment they receive are not in accordance with the standard of living. The object of this this paper is to examine the struggle of Aboriginal Australia as indigenous people who seek to ensure their basic rights to clean environment from nuclear waste by using normative juridical method. The results of the paper show that Aboriginal people have commenced their struggle by the formation of global movement in the form of local campaign (Kupa Piti Kungka Juta), Australian Nuclear Free Alliance (ANFA), in collaboration with Amnesty International and the International Campaign to Abolish Nuclear Weapons (ICAN). All efforts are made to pressure the Australian government not to consider South Australia as a nuclear waste disposal site. This is because nuclear waste can have an impact on public health and environmental damage, trigger nuclear war, and become a threat to the land of Aboriginal people.
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Turner, David, Colin Bourke, Eleanor Bourke, and Bill Edwards. "Aboriginal Australia." Pacific Affairs 68, no. 2 (1995): 306. http://dx.doi.org/10.2307/2761408.
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Flood, Josephine. "Culture in Early Aboriginal Australia." Cambridge Archaeological Journal 6, no. 1 (April 1996): 3–36. http://dx.doi.org/10.1017/s095977430000158x.
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On the basis of recent archaeological evidence it seems that humans first entered the Australian continent about 60,000 years ago. These first ocean-going mariners had a high level of technological and economic skill, and had spread right across Australia into a wide variety of environments by about 35,000 years ago. Pigment showing clear signs of use occurs in almost all Australia's oldest known occupation sites, and evidence of self-awareness such as necklaces and beads has been found in several Pleistocene rock shelters. Rituals were carried out in connection with disposal of the dead, for at Lake Mungo there is a 25,000-year-old cremation, and ochre was scattered onto the corpse in a 30,000-year-old inhumation. Complex symbolic behaviour is attested at least 40,000 years ago by petroglyphs in the Olary district, and other evidence suggests a similar antiquity for rock paintings. The special focus of this article is cognitive archaeology, the study of past ways of thought as derived from material remains, particularly the development of early Australian artistic systems.
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Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism." Canadian Journal of Political Science 40, no. 3 (September 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.
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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.
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Hunter, Ernest. "Using a Socio-Historical Frame to Analyse Aboriginal Self-Destructive Behaviour." Australian & New Zealand Journal of Psychiatry 24, no. 2 (June 1990): 191–98. http://dx.doi.org/10.3109/00048679009077682.
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The last two decades have seen rapid changes in many facets of Aboriginal society, including morbidity and mortality. The same period has witnessed a dramatic increase in writing about and by Aborigines and this has necessitated a re-examination of the national “history” to include the indigenous people of Australia. Medical workers in Aboriginal Australia should be alert to the historical forces determining patterns of ill-health. Psychiatry in particular must develop this perspective if it is to participate with Aborigines in addressing emergent patterns of behavioural distress including suicide, parasuicide, ludic behaviour and self-mutilation. This paper demonstrates the importance of the socio-historical frame in the examination of these behaviours from one discrete region in isolated Aboriginal Australia: the Kimberley.
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Walsh, Michael. "Ten postulates concerning narrative in Aboriginal Australia." Narrative in ‘societies of intimates’ 26, no. 2 (December 31, 2016): 193–216. http://dx.doi.org/10.1075/ni.26.2.02wal.
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This article seeks to identify aspects of narratives in Aboriginal Australia, which are distinctive from narratives typical of non-Indigenous Australia, based on comments which have been made in previous academic publications about these linguistic communities. Anecdotally, people unfamiliar with Aboriginal narratives may comment that a story which a traditional Aboriginal audience will find entertaining and rewarding, appears to them to be unengaging, lacking point, or repetitive. One goal of this article is to uncover some of the expectations that these different audiences have about what constitutes a ‘good’ story. To differentiate traditional Aboriginal narratives from stories encountered in the wider Australian community, ten features distinctive of Aboriginal narrative are proposed.
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Scrine, Clair, Brad Farrant, Carol Michie, Carrington Shepherd, and Michael Wright. "Raising strong, solid Koolunga: values and beliefs about early child development among Perth’s Aboriginal community." Children Australia 45, no. 1 (March 2020): 40–47. http://dx.doi.org/10.1017/cha.2020.7.
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AbstractThere is a paucity of published information about conceptions of Aboriginal child rearing and development among urban dwelling Nyoongar/Aboriginal people in Australia. We detail the unique findings from an Aboriginal early child development research project with a specific focus on the Nyoongar/Aboriginal community of Perth, Western Australia. This research significantly expands the understanding of a shared system of beliefs and values among Nyoongar people that differ in important ways from those of the broader Australian (Western) society. Consistent with the findings of research with other Aboriginal groups in Australia, and internationally, our work challenges assumptions underpinning a range of early childhood development policies and highlights the implications of cultural biases and misunderstandings among non-Aboriginal professionals in child and family services, education and other settings.
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McGaughey, Fiona, Teodora Pasca, and Sarah Millman. "The road ahead: Driver’s licensing and the over-incarceration of Aboriginal peoples in Western Australia." Alternative Law Journal 43, no. 3 (August 16, 2018): 184–91. http://dx.doi.org/10.1177/1037969x18788677.
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Western Australia is the Australian state with the highest incarceration rates of Aboriginal people. This article examines the laws and policies governing driving offences, driver’s licensing, and fines in Western Australia and their implications for Aboriginal people. The Aboriginal rate of imprisonment for licensing offences in Western Australia is significantly higher than the rate for non-Aboriginal people, with the overrepresentation being particularly stark within regional areas. Geographical, cultural, financial, and social barriers inhibit the accessibility of driver’s licensing services for Aboriginal people, while an acute need to drive in Aboriginal communities can lead to unlicensed driving. As a result, Aboriginal people are imprisoned for unlicensed or disqualified driving or fine defaults, with harmful impacts on Aboriginal communities. The article makes recommendations for law reform, to be considered in consultation with Aboriginal communities in adherence with Australia’s obligations regarding self-determination, consultation, representation and consent in the United Nations Declaration on the Rights of Indigenous Peoples.
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Pring, Adele. "Aboriginal Studies at Year 12 in South Australia and Northern Territory." Australian Journal of Indigenous Education 17, no. 5 (November 1989): 21–26. http://dx.doi.org/10.1017/s0310582200007094.
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Aboriginal Studies is now being taught at Year 12 level in South Australian schools as an externally moderated, school assessed subject, accredited by the Senior Secondary Assessment Board of South Australia.It is a course in which students learn from Aboriginal people through their literature, their arts, their many organizations and from visiting Aboriginal communities. Current issues about Aborigines in the media form another component of the study.
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Kaethner, Ben, Peter See, and Adam Pennington. "Talking camels: a consultation strategy for consent to conduct feral camel management on Aboriginal-owned land in Australia." Rangeland Journal 38, no. 2 (2016): 125. http://dx.doi.org/10.1071/rj15076.
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Thorough consultation and informed consent are required for any work on Aboriginal-owned land in Australia. Consultations for feral camel (Camelus dromedarius) management under the Australian Feral Camel Management Project across the Northern Territory, Western Australia and South Australia were conducted across a vast area, spanning a diversity of cultures and landscape types. Aboriginal organisations from these jurisdictions developed consultative processes that supported Aboriginal communities in making informed decisions on any removal of camels from their country. This article describes the communication techniques used to depict the feral camel issues and opportunities to Aboriginal communities at the local and landscape scale. The decisions that communities arrived at were varied, but consistently focussed on feral camel removal. Their decisions have led to broad-scale feral camel removal under the Australian Feral Camel Management Project, and beyond.
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Rock, Daniel Joseph, and Joachim Franz Hallmayer. "The Seasonal Risk for Deliberate Self-Harm." Crisis 29, no. 4 (July 2008): 191–201. http://dx.doi.org/10.1027/0227-5910.29.4.191.
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Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.
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Smith, Arthur. "Becoming Expert in the World of Experts: Factors Affecting Aboriginal and Torres Strait Islander Participation and Career Path Development in Australian Universities." Australian Journal of Indigenous Education 25, no. 2 (October 1997): 1–6. http://dx.doi.org/10.1017/s1326011100002702.
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In the recent history of Australia Aborigines and Torres Strait Islanders have only had widespread access to a university education for approximately 20 years. Before this, Indigenous graduates from Australian universities were relatively few. Universities were seen as complex, often alien places in Indigenous cultural terms; institutions of European Australian social empowerment and credentialling from which Aboriginal and Torres Strait Islander staff and students were virtually excluded.
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Gunzburg, S., M. Gracey, V. Burke, and B. Chang. "Epidemiology and microbiology of diarrhoea in young Aboriginal children in the Kimberley region of Western Australia." Epidemiology and Infection 108, no. 1 (February 1992): 67–76. http://dx.doi.org/10.1017/s0950268800049517.
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Infectious diarrhoea is common in young Australian Aborigines [1–3] and is one of the main causes for their unsatisfactory health standards with consequent widespread failure to thrive and undernutrition [4–5]. Most published reports relate to patients in hospital or to hospital admission statistics and give little indication of the extent or severity of diarrhoeal disease in children in Aboriginal communities.The present investigation involved more than 100 Aboriginal children up to 5 years of age living in remote communities in the tropical north of Western Australia who were studied prospectively over a 12–month period.
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Perga, T. "Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)." Problems of World History, no. 11 (March 26, 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.
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Chong, Ryan, and Ritesh Bhandarkar. "Intellectual Disability in the Australian Aboriginal Population: A Critical Review." Journal of the Australian Indigenous HealthInfoNet 2, no. 3 (2021): 1–9. http://dx.doi.org/10.14221/aihjournal.v2n3.5.
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Objectives Aboriginal and Torres Strait Islander people are the Indigenous population of Australia. Australian Aboriginal people represent a small percentage of the overall Australian population. However, this population group has a higher rate of Intellectual Disability when compared to the non-Indigenous Australian population. This article aims to review the current literature regarding Intellectual Disability in the Australian Aboriginal Population, build on the current evidence base for Intellectual Disability specific to the Australian Aboriginal population, investigate if any changes to the evidence base have occurred, and identify areas where further research is required. This is in comparison to a literature review completed by Roy and Balaratnasingam in 2014. Methods Literature review. Results The literature review affirms that there exists a disproportionate representation of Intellectual Disability in the Australian Aboriginal population. It highlights the current focus on predisposing risk factors and the resulting risks associated with Intellectual Disability. It also highlights the current lack of evidence-based research around interventions for Intellectual Disability in the Australian Aboriginal population. Conclusions Australian Aboriginal people are disproportionately affected by Intellectual Disability which, as mental health practitioners in Australia, we believe is an area that urgently requires further research and redress. This literature review summarises the current evidence base and identifies potential areas for further research.
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Muecke, Stephen. "Visiting Aboriginal Australia." Postcolonial Studies 2, no. 1 (April 1999): 49–54. http://dx.doi.org/10.1080/13688799989887.
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Folds, Ralph. "Aboriginal crime at the cultural interface in Central Australia." Crime, Media, Culture: An International Journal 15, no. 1 (December 6, 2017): 107–24. http://dx.doi.org/10.1177/1741659017743785.
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Very high levels of Australian Aboriginal offending, incarceration and recidivism have been analysed almost exclusively in terms of the classic association between crime rates and low socioeconomic status, poor education, unemployment and alcohol and substance abuse. This article draws on participatory research with Central Australian Aboriginal prisoners and former prisoners and their families to provide understandings of the difficulties both societies experience at the justice interface. It is argued that conflicting cultural precepts underpinning Australian Aboriginal and Western ideas of justice are significant in explaining the high rates of offending in Central Australia.
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Fisher, Daniel T. "An Urban Frontier: Respatializing Government in Remote Northern Australia." Cultural Anthropology 30, no. 1 (February 9, 2015): 139–68. http://dx.doi.org/10.14506/ca30.1.08.
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This essay draws on ethnographic research with Aboriginal Australians living in the parks and bush spaces of a Northern Australian city to analyze some new governmental measures by which remoteness comes to irrupt within urban space and to adhere to particular categories of people who live in and move through this space. To address this question in contemporary Northern Australia is also to address the changing character of the Australian government of Aboriginal people as it moves away from issues of redress and justice toward a state of emergency ostensibly built on settler Australian compassion and humanitarian concern. It also means engaging with the mediatization of politics and its relation to the broader, discursive shaping of such spatial categories as remote and urban. I suggest that remoteness forms part of the armory of recent political efforts to reshape Aboriginal policy in Northern Australia. These efforts leverage remoteness to diagnose the ills of contemporary Aboriginal society, while producing remoteness itself as a constitutive feature of urban space.
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Black, C. "Maturing Australia through Australian Aboriginal Narrative Law." South Atlantic Quarterly 110, no. 2 (April 1, 2011): 347–62. http://dx.doi.org/10.1215/00382876-1162489.
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Norman, Heidi. "Aboriginal Worlds and Australian Capitalism." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.
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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.
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Kutay, Cat. "Caretaking Aboriginal Australian Knowledges Online." ab-Original 4, no. 1-2 (December 2020): 72–102. http://dx.doi.org/10.5325/aboriginal.4.1-2.0072.
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ABSTRACT The influence of Aboriginal Australian's Knowledges and Protocols on Australian culture has been profound and yet little acknowledged. To acknowledge the First Peoples of Australia and integrate their knowledge into the education system, we start with the First Peoples' contribution to culture and learning since invasion in Australia. We then consider contributions now to educational technologies with a focus on collectivist knowledge sharing, oral teaching, narrative teaching, peer-to-peer sharing, and truth telling. In recognition of what modern non-Indigenous cultures have lost, we are appropriating technology to share the concepts around narrative learning and sustainable practice. This uses pattern matching skills that were initially developed for sharing knowledge across different environments between Aboriginal Australian communities and provides processes for memorizing and sharing diversity. Ways of emulating these processes online is constructive in modern language reclamation, where the existing language information is scattered across many individuals, clans, and locations.
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HARRIS, AMANDA. "Representing Australia to the Commonwealth in 1965: Aborigiana and Indigenous Performance." Twentieth-Century Music 17, no. 1 (October 24, 2019): 3–22. http://dx.doi.org/10.1017/s1478572219000331.
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AbstractIn 1965, the Australian government and Australian Elizabethan Theatre Trust (AETT) debated which performing arts ensembles should represent Australia at the London Commonwealth Arts Festival. The AETT proposed the newly formed Aboriginal Theatre, comprising songmakers, musicians, and dancers from the Tiwi Islands, northeast Arnhem Land and the Daly River. The government declined, and instead sent the Sydney Symphony Orchestra performing works by John Antill and Peter Sculthorpe. In examining the historical context for these negotiations, I demonstrate the direct relationship between the historical promotion of ‘Australianist’ art music composition that claimed to represent Aboriginal culture, and the denial of the right of representation to Aboriginal performers as owners of their musical traditions. Within the framing of Wolfe's settler colonial theory and ‘logic of elimination’, I suggest that appropriative Australian art music has directly sought to replace performances of Aboriginal culture by Aboriginal people, even while Aboriginal people have resisted replacement.
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Pauwels, Anne. "Australia as a Multilingual Nation." Annual Review of Applied Linguistics 6 (March 1985): 78–99. http://dx.doi.org/10.1017/s026719050000307x.
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For the benefit of readers unfamiliar with Australia's multilingual situation, the following statistics on language are provided, all derived from the 1976 Australian Census, the most recent one to provide detailed information on language use.lA wealth of languages is represented in Australia: depending on what is considered a language and what a dialect, the number of languages present in Australia is estimated at around 150 for the Aboriginal languages (100 of which are threatened by extinction) and between 75 and 100 for the immigrant languages.
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Hogg, Robert. "Aboriginal and Non-Aborigiml Mortality in Rural Australia." Human Organization 54, no. 2 (June 1995): 214–21. http://dx.doi.org/10.17730/humo.54.2.cq15v2666466588q.
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Bartlett, Ben, and John Boffa. "Aboriginal Community Controlled Comprehensive Primary Health Care: The Central Australian Aboriginal Congress." Australian Journal of Primary Health 7, no. 3 (2001): 74. http://dx.doi.org/10.1071/py01050.
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Aboriginal community controlled PHC services have led the way in Australia in developing a model of PHC service that is able to address social issues and the underlying determinants of health alongside high quality medical care. This model is characterised by a comprehensive style rather than the selective PHC model that tends to be more common in mainstream services. Central to comprehensive PHC is community control, which is critical to the bottom up approach rather than the top down approach of selective PHC. The expansion of Aboriginal Community Controlled Health Services (ACCHSs) in Australia is a product of the colonial relationship that persists between Aboriginal and non-Aboriginal Australia. It is this relationship that explains why community control has been a feature of Aboriginal PHC services while similar attempts in the dominant society have tended to be incorporated into the mainstream. The mechanisms of control occur through community processes and should not be confused with day to day management processes, although the two are related. The Core Functions of PHC is a framework that reflects the experience of ACCHSs and allows for the development and assessment of comprehensive PHC. This framework is applied to a case study of the Central Australian Aboriginal Congress (Congress) which is the major Aboriginal health service in central Australia. The case study illustrates increasing utilisation of PHC services by Aboriginal people, and the capacity of community controlled organisations to respond to demographic and health pattern changes in their client populations.
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Fesl, E. "Language Death and Language Maintenance: Action Needed to Save Aboriginal Languages." Australian Journal of Indigenous Education 13, no. 5 (November 1985): 45–50. http://dx.doi.org/10.1017/s0310582200014061.
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Language death can occur naturally, and in different ways, or it can be caused by deliberate policy. This is how deliberate practices and policies brought it about in Australia. •Diverse linguistic groups of Aborigines were forced into small missions or reserves to live together; consequently languages that were numerically stronger squeezed the others out of use.•Anxious to ‘Christianise’ the Aborigines, missionaries enforced harsh penalties on users of Aboriginal languages, even to the point of snatching babies from their mothers and institutionalising them, so they would not hear their parental languages.•Aboriginal religious ceremonies were banned; initiations did not take place, and so liturgical, ceremonial and secret languages were unable to be passed on. As old people died, their languages died with them.•Assimilationist/integrationist policies were enforced which required Aborigines to attend schools where English-only was the medium of instruction.•Finally, denigration of the Aboriginal languages set the seal on their fate in Victoria (within forty years of white settlement, all Gippsland languages had become extinct), most of New South Wales, South Australia and Queensland. Labelling the languages “rubbish”, “heathen jargon”, “primitive jibberish”, and so on, made Aboriginal people reluctant to use their normal means of communication.
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Dench, Alan. "Pidgin Ngarluma." Journal of Pidgin and Creole Languages 13, no. 1 (January 1, 1998): 1–61. http://dx.doi.org/10.1075/jpcl.13.1.02den.
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This paper discusses evidence of an early pidgin in use amongst Aboriginal people of the north west coast of Western Australia. The crucial evidence comes from an Italian manuscript describing the rescue, by local Aborigines, of two castaways wrecked on North West Cape in 1875. The data reveals that the local Aborigines attempted to communicate with the Italian-speaking survivors using what appears to be an Australian language spoken some 300 kilometers further along the coast, around the emerging center of the new Pilbara pearling industry. I present an analysis of the material, showing that it differs from Australian languages of the area in significant ways and can be considered a reduced variety. I conclude that this variety is an indigenous pidgin — the first to be described for Australia.
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Onnudottir, Helena, Adam Possamai, and Bryan Turner. "Islam." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.
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The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colonial Australia and the Aboriginal experience of social and political marginalisation. Their conversion to Islam represents some degree of cultural continuity rather than rupture. Finally the article demonstrates that the sociological and psychological understanding of conversion is underdeveloped and inadequate.
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McIntosh, Ian. "Renegade Rockets & the Darwin Space Base Fiasco: The Relations Between Aborigines, Developers, and Anthropologists in Australia's Northern Territory." Practicing Anthropology 21, no. 1 (January 1, 1999): 24–27. http://dx.doi.org/10.17730/praa.21.1.hu58583525p62237.
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The most significant employer of anthropologists in Australia's Northern Territory is not the university or museum. It is the Aboriginal land councils. As I detail in this article, the primary role of the land council anthropologist is to mediate between Aboriginal groups and developers. But there is a catch. While anthropologists are usually employed because they have already developed a relationship with particular clans as a result of Masters or Ph.D. studies, in performing the duties as required by a council, one often alienates the people who we owe our careers to. This is because any land council has a dual function. On the one hand it pursues land and sea rights for the Aboriginal people under its jurisdiction. On the other, it is trying to sell the idea of Aboriginal property rights to the rest of Australia, where Aborigines enjoy nowhere near the same level of rights.
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BROOKE, C. J., A. N. CLAIR, A. S. J. MIKOSZA, T. V. RILEY, and D. J. HAMPSON. "Carriage of intestinal spirochaetes by humans: epidemiological data from Western Australia." Epidemiology and Infection 127, no. 2 (October 2001): 369–74. http://dx.doi.org/10.1017/s095026880100588x.
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The purpose of this study was to investigate carriage of intestinal spirochaetes by selected population groups in Western Australia. Stool specimens from 293 rural patients with gastrointestinal disorders, and from 227 healthy migrants from developing countries were cultured. Spirochaete isolates were identified using PCR, and typed by pulsed field gel electrophoresis (PFGE). Brachyspira aalborgi was not isolated. Brachyspira pilosicoli was recovered from 15 rural patients, all Aboriginal. Prevalence was 9·9% in 151 Aboriginals and 0% in 142 non-Aboriginals. Carriage of B. pilosicoli amongst migrants was 10·6% (24/227). Carriage was significantly increased in Aboriginal children aged 2–5 years (P = 0·0027) and in migrant individuals from the Middle East and Africa (P = 0·0034). Carriage was significantly associated with detection of faecal protozoa in both Aboriginals (P = 0·0021) and migrants (P = 0·012). PFGE results indicated that the B. pilosicoli strains were genetically diverse.
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Hunter, Ernest M. "An Examination of Recent Suicides in Remote Australia: Further Information from the Kimberley." Australian & New Zealand Journal of Psychiatry 25, no. 2 (June 1991): 197–202. http://dx.doi.org/10.1080/00048679109077735.
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Aboriginal suicide has emerged as an issue of public concern only within the recent past. Within the last decade there has been a substantial increase from levels that were previously low. Under the shadow of the Royal Commission into Aboriginal Deaths in Custody these increases, involving primarily young adult males, raise serious questions. Two years ago the author examined a series of suicides that had occurred in one area of remote Aboriginal Australia, the Kimberley region of Western Australia. This paper examines suicides that have occurred in the following two years, with comparisons both with the previous suicides, and with a group of age-matched Aborigines from the general Kimberley population drawn from a random sample survey.
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Oliver, Rhonda, Judith Rochecouste, Samantha Vanderford, and Ellen Grote. "Teacher awareness and understandings about Aboriginal English in Western Australia." Australian Review of Applied Linguistics 34, no. 1 (January 1, 2011): 60–74. http://dx.doi.org/10.1075/aral.34.1.04oli.
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Repeated assessments of literacy skills have shown that Aboriginal students do not achieve at the same level as their non-Aboriginal peers. Many Aboriginal students speak Aboriginal English, a dialect different from the Standard Australian English used in schools. Research shows that it is crucial for educators in bidialectal contexts to be aware of students’ home language and to adopt appropriate educational responses. For over a decade, the ABC of Two-Way Literacy and Learning Professional Development Program has sought to improve outcomes for Aboriginal students in Western Australia. By promoting a two-way bidialectal approach to learning, Aboriginal English is valued, accommodated and used to bridge to learning in Standard Australian English. This paper draws on a large research project, which used qualitative and quantitative methods to evaluate the impact of the on-going professional development for teachers. It reports on the attitudes and understandings of teachers, with and without professional development and working in different contexts.
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Palmer, Kingsley. "Comparing the Policy of Aboriginal Assimilation, by Andrew Armitage; Vancouver, BC: University of British Columbia Press, 1995." Journal of Political Ecology 2, no. 1 (December 1, 1995): 21. http://dx.doi.org/10.2458/v2i1.20169.
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Comparing the Policy of Aboriginal Assimilation, by Andrew Armitage; Vancouver, BC: University of British Columbia Press, 1995. xiii + 286 pp. Reviewed by Kingsley Palmer, Deputy Principal, Australian Institute for Aboriginal and Torres Strait Islander Studies, Canberra, Australia.
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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, no. 12 (December 28, 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.
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Dulta, Aditya Singh. "Breaking the Fetters and Taking Charge: A Reading of an Aboriginal Woman’s Memoir." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 325–29. http://dx.doi.org/10.22161/ijels.72.46.
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Twenty-first century Australia is a multi-cultural and multi-ethnic democracy, a developed and prosperous nation. However, it’s history of ‘settler colonialism’ has its own shades of grey. The original inhabitants of Australia were the Aboriginals who resided in the island territory for about more than 40,000 years till 1788, that is, about 234 years from now. However, their share in the total population of Australia has dwindled to about 2.5%. Even today, they are at the fringes of society, both economically and politically. The mainstream discourse, which is white, male and written from a Euro-centric perspective, brushes under the carpet such inconvenient facts. The dominant narrative presents a much distorted picture of Australian history and culture, eulogizing the colonizers and demonizing the Aboriginals as barbarous heathens who were in dire need of being reformed, civilized, cultured and Christianized. Few Aboriginals, who have managed to ascend the economic ladder take this responsibility of speaking up and revealing their community’s story, history, culture and what was and is being done to them. The present paper is a reading of one such memoir by an Aboriginal woman, Am I Black Enough for You? (2012) by Anita Heiss. What is unique about Heiss is that unlike majority of her people, she is educated, urban, economically independent, an academic and an established author. Her predicament is also unique, which is, the accusation from her white peers of false claims to Aboriginal heritage for upward mobility by grabbing government doles for the minorities. The paper is a humble attempt to contest the pervasive cultural stereotype which portrays the Aboriginal race as primitive, backward, illiterate, unhygienic, savage and doomed to extinction. The paper attempts to analyze the historical, social and economic reasons for their post-1788 disadvantageous position. The paper also strives to emphasize that with support from the government and the people, the same Aboriginal race could once again be an engine for nation-building. Moreover, besides demolishing the lies propagated by the colonizers and presenting their own truth, authors like Heiss reach out to the larger community beyond the individual self.
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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.
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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in particular, of Australia in general. Despite the then wild life, Aboriginal Art covers a wide medium including painting on leaves, wood carving, rock carving, sculpture, sandpainting and ceremonial clothing, as well as artistic decorations found on weaponry and also tools. They created an enormous variety of art styles, original and deeply rich in a common viewpoint towards their background – Dreamtime and Dreaming. This philosophy of arts is reflected in each of rock engravings and rock paintings, bark paintings, cave paintings, etc. with the help of natural materials. Although it can be said that most Aboriginal communities’ way of life, belief system are somewhat similar, each Australian aboriginal community has its own language, territory, legend, customs and practices, and unique ceremonies. Due to the limit of a paper, the author focuses only on some traditional art forms typical of Australian aboriginal communities. These works were simply created but distinctively original, of earthly world but associated with sacred and spiritual life deeply flavored by a mysterious touch. Reflected by legendary stories and art works, the history of Australian Aboriginal people leaves to the next generations a marvelous heritage of mental culture.
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Hall, Wayne, Ernest Hunter, and Randolph Spargo. "Alcohol Use and Incarceration in a Police Lockup among Aboriginals in the Kimberley Region of Western Australia." Australian & New Zealand Journal of Criminology 27, no. 1 (June 1994): 57–73. http://dx.doi.org/10.1177/000486589402700109.
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Data from a general population survey of a stratified random sample of 516 Aboriginal men and women over the age of 15 years in the Kimberley region of Western Australia were used to estimate patterns of incarceration in police lockups and their relationship to self-reported alcohol consumption. Participants in the survey were asked about their lifetime experience of incarceration in police cells, and about their frequency and quantity of alcohol consumption. Estimates of the population risk of incarceration indicated that 81% of Kimberley Aboriginal men, and 37% of Kimberley Aboriginal women have been locked up in police cells. Alcohol use was strongly related to the risk of being locked up in police cells, and the risk was higher among current drinkers who were of full rather than mixed Aboriginal descent. Urgent action is required to reduce rates of incarceration in police cells among Kimberley Aboriginals. In addition to the decriminalisation of public drunkenness, action needs to be taken to reduce the prevalence of heavy alcohol use, and to improve the social and economic conditions in which Kimberley Aboriginals live.
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Hansen, C. K. "The Development of Aboriginal Education." Aboriginal Child at School 17, no. 1 (March 1989): 41–52. http://dx.doi.org/10.1017/s0310582200006611.
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Over the past 15 years the voice of protest in Australia has come to be linked synonymously with the black Australian. The nation’s indigenous people have progressively united and, in the strength of unity and growth of support for their claims, have met increasingly resistant Federal and State governments. Unfortunately, the “land rights” issue has dominated the public Aboriginal doctrine, preventing white Australians from being exposed to and appreciating the other important needs and opinions Aboriginal people have.One of these needs is an education system sympathetic to: past, failed attempts at educating indigenous people; the importance of Aboriginal culture as a socio-cultural identifier and educational issue; and the needs Aboriginal children have in terms of curriculum and pedagogy. These fundamental elements are the counterpoints from which any study of the development of Aboriginal education, within Australia, must proceed.
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Barwick, Linda, Margaret Clunies Ross, Tamsin Donaldson, and Stephen A. Wild. "Songs of Aboriginal Australia." Ethnomusicology 34, no. 1 (1990): 177. http://dx.doi.org/10.2307/852377.
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Payne, Helen. "Songs of aboriginal Australia." Musicology Australia 11, no. 1 (January 1988): 107–10. http://dx.doi.org/10.1080/08145857.1988.10420642.
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