Relevant bibliographies by topics / Aboriginal Australian_History and criticism

Academic literature on the topic 'Aboriginal Australian_History and criticism'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Aboriginal Australian_History and criticism"

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Ortega Villasenor, Humberto, and Genaro Quinones Trujillo. "Aboriginal Cultures and Technocratic Culture." Essays in Philosophy 6, no. 1 (2005): 226–34. http://dx.doi.org/10.5840/eip20056128.

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Threatened aboriginal cultures provide valuable criteria for fruitful criticism of the dominant Western cultural paradigm and perceptual model, which many take for granted as the inevitable path for humankind to follow. However, this Western model has proven itself to be imprecise and limiting. It obscures fundamental aspects of human nature, such as the mythical, religious dimension, and communication with the Cosmos. Modern technology, high-speed communication and mass media affect our ability to perceive reality and respond to it. Non-Western worldviews could help us to regain meaningful communication with Nature and to learn new ways of perceiving our world.
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Somerville, Craig, Kirra Somerville, and Frances Wyld. "Martu Storytellers: Aboriginal Narratives Within the Academy." Australian Journal of Indigenous Education 39, S1 (2010): 96–102. http://dx.doi.org/10.1375/s1326011100001186.

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AbstractThe Martu people originate from the Pilbara region in Western Australia. Despite policies of removal, incarceration in prison and the need to leave community fo health services, Martu maintain identity and connection to country. Their narratives have used to inform a wider Australian audience about the history and culture of Aboriginal people. But the stories have also received criticism and been the subject of a Westernised anthropological view. With the emergence of storytelling as method in the academy, a new space is being created for Aboriginal and non-Aboriginal people to find a more robust foothold within the Social Sciences to story our world. This paper is written by three Martu people who position storytelling as transmission and preservation of cultural knowledge and to privilege a voice to speak back to Western academics. Storytelling also brings an opportunity to engage with an Aboriginal worldview, to use narrative as an inquiry into ontology and one's connection to people and place. This brings benefits to all Australians seeking stories of country, connection and identity.
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Myers, Fred. "Beyond the Intentional Fallacy: Art Criticism and the Ethnography of Aboriginal Acrylic Painting." Visual Anthropology Review 10, no. 1 (March 1994): 10–43. http://dx.doi.org/10.1525/var.1994.10.1.10.

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Black, Kate. "“It’s Just Gravel”: The Logic of Elimination in Edmonton’s Downtown Revitalization." Political Science Undergraduate Review 1, no. 1 (October 15, 2015): 32–38. http://dx.doi.org/10.29173/psur8.

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Edmonton’s burgeoning “Ice District" has been a frosty source of contention in the city. But criticism of the Ice District — which has ranged from its name to its funding — has hardly addressed the project’s positioning in a larger event of settler colonialism. By analyzing recent news coverage and an interview with a stakeholder in Edmonton’s urban development, I argue that the city’s downtown revitalization disregards urban aboriginal sovereignty. I find that Edmonton’s downtown core is a uniquely aboriginal space, with nearly 50 per cent of Edmonton’s urban homeless population being aboriginal-identified, while aboriginal peoples only constitute less than 6 per cent of the greater Edmonton population. In conjunction with language seeking to “cleanse” the area of perceived danger and imprint capitalist productivity in an “empty” area, I conclude that Edmonton's downtown revitalization project operates as a settler colonialist function to eliminate urban indigenous populations. I position this argument within a greater conversation of indigenous sovereignties in Canada: how can the urban indigenous population in Edmonton be self-sustaining — let alone sovereign — when the very land they reside is under constant siege by a competing municipality?
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Asquin, Nicholas. "The District of Sechelt, British Columbia and the Municipal System of Aboriginal Self-Government." Political Science Undergraduate Review 1, no. 2 (February 15, 2016): 80–86. http://dx.doi.org/10.29173/psur22.

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The purpose of this paper was, in exploring the details of the Sechelt Indian Band Self-Government Act and the powers it entails, to ascertain whether or not the Municipal Model represents a viable and successful option toward Aboriginal self-government. In this paper I examined the extent to which certain key provisions of the Sechelt Act align with the traditional goals of Aboriginal self-government to gauge its usefulness to Aboriginal groups. I performed this by first exploring the concept of Right and Title, its implications and the resulting powers which self-governing bands must possess to satisfy the provisions of Right and Title. I then used these criteria to establish a basic ‘report card’ against which the Municipal Model’s efficacy can be gauged through comparison with the provisions of the Sechelt Act. I found that not only does the Sechelt Act satisfy all vital criteria for an effective selfgovernment agreement, but that the Municipal Model name is itself a misnomer for a far wider package of rights and responsibilities than those given to municipalities. I conclude that the Sechelt Indian Band Self- Government Act is a highly effective iteration of the Municipal Model, contrary to criticism, and that the model’s success merits consideration as a viable Aboriginal self-government solution for future cases.
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Green, Joyce. "Canaries in the Mines of Citizenship: Indian Women in Canada." Canadian Journal of Political Science 34, no. 4 (December 2001): 715–38. http://dx.doi.org/10.1017/s0008423901778067.

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This article explores the concept of citizenship in relation to certain Aboriginal women, whose membership in First Nations is subject to Canadian federal legislation and First Nations constitutions and membership codes. In the struggle for decolonization, Aboriginal peoples use the language of rights - rights to self-determination, and claims of fundamental human rights. The state has injected its limited policy of ''self-government'' into this conversation, characterized by the federal government's preference for delegating administrative powers to Indian Act bands. Since the 1985 Indian Act revisions, bands have been able to control their membership. Where prior to 1985 the federal government implemented sexist, racist legislation determining band membership, now some bands have racist, sexist membership codes. In both cases, the full citizenship capacity of affected Aboriginal women, in either the colonial state or in First Nations, is impaired. The bands in question resist criticism by invoking rights claims and traditional practices; the federal government washes its hands in deference to self-government. The rights claims of affected women are scarcely acknowledged, much less addressed. Meanwhile, their citizenship in both dominant and Aboriginal communities is negotiated with the realities of colonialism, racism and sexism. Their experience demonstrates the limitations of citizenship theory and of Canadian citizenship guarantees.
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Asselin, Hugo, Mario Larouche, and Daniel Kneeshaw. "Assessing forest management scenarios on an Aboriginal territory through simulation modeling." Forestry Chronicle 91, no. 04 (August 2015): 426–35. http://dx.doi.org/10.5558/tfc2015-072.

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The dominant management strategy in boreal forests—aggregated clearcuts (AC)—faces increased criticism by various stakeholders, including Aboriginal people. Two alternative strategies have been proposed: dispersed clearcuts (DC) and ecosystem-based management (EM). We modelled the long-term and landscape-scale effects of AC, DC, and EM on a set of indicators of sustainable forest management relevant to an Aboriginal community's values: (1) forest age structure; (2) spatial configuration of forest stands; (3) road network density; and, (4) forest habitat loss to clearcuts. EM created a forest age structure closer to what would result from a natural disturbance regime, compared to AC and DC. Cut blocks were more evenly distributed with EM and DC. The road network density was lower and increased slower with EM, thus reducing the potential for conflicts between forest users. Under EM, a higher forest cover was maintained (and thus potential wildlife habitat) than in AC or DC. The EM scenario provided the best outcome based on the four measured indicators, partly because the constraints imposed on the modeling exercise led it to harvest less than the other scenarios. Annual allowable cut should thus be a key factor to consider to ensuring better compliance with Aboriginal criteria of sustainable forest management.
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Miller, Benjamin. "A. B. Original's “Dumb Things”: Decolonizing the Postcolonial Australian Dream." ab-Original 4, no. 1-2 (December 2020): 103–23. http://dx.doi.org/10.5325/aboriginal.4.1-2.0103.

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ABSTRACT In 2016, Aboriginal hip-hop duo A. B. Original joined Paul Kelly live on radio to cover his iconic song “Dumb Things” (1987). Kelly's original version presented a critique of nationalist rhetoric in the lead up to the Australian bicentenary celebrations. Kelly's development of an itinerant counter-dreamer as a voice against nationalism, however, fashioned a brand of innocent, postcolonial whiteness and, thereby, remained complicit with colonial domination of Indigenous people. This article explores A. B. Original's commentary on institutional, systemic, and discursive racism, and their criticism of postcolonial whiteness through a close reading and contextualization of their music output in 2016. With particular emphasis on “Dumb Things” in its original context and its most recent context, this article argues that A. B. Original issues a call for, and demonstrates, the decolonization of postcolonial narratives of the Australian dream.
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Gagnon, Mathieu. "Contempt No More." Canadian Journal of Law & Jurisprudence 27, no. 1 (January 2014): 197–212. http://dx.doi.org/10.1017/s0841820900006299.

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I have tried to show how criticism of aboriginal orthodoxy in discourse and measures taken by the current Conservative government and private commentators have set in motion a process of contempt, risking the harm associated with colonialism. Another critique of aboriginal orthodoxy, as presented by Jean-Jacques Simard, claims that First Nations are entitled to a certain level of self-government in defence of the rights of the abstract person: “it is first and foremost simply as human beings that all Amerindians possess the same rights as anyone else….” Yet this option ignores the history of First Nations’ relationships with French Canadians, English Canadians and the British. While appeal to the abstract person can protect people from a threat, it cannot eliminate that threat. It seems clear that contempt towards aboriginals is still present and that their emancipation without an honourable historical justification would also lead to the exacerbation of racism against aboriginals. To make mutual recognition possible between aboriginal and non-aboriginal, we need to have shared criteria for evaluation. It would seem, therefore, that if we were willing to integrate First Nations into the Canadian constitutional order by fully recognizing them, we must find a common project. If the Canadian government were to move more in the direction of an ecological vision of development rather than in the direction of a predatory capitalism based on infinite economic growth, I believe it would be easier to secure First Nations’ sense of belonging to Canada and to agree on models for joint territorial management. That awakening rings a bell we must hear: if seniority on the land and the role played by national groups in the founding of Canada are erased by a unitary, multicultural and monarchist vision of the country, the odds are high that Canadians of diverse origins will eventually suffer the blows of renewed authoritarianism and contempt.
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Gamble, Denise D. "AN AUSTRALIAN INDIGENOUS ADVANCEMENT AGENDA." Public Affairs Quarterly 33, no. 4 (October 1, 2019): 317–52. http://dx.doi.org/10.2307/26897030.

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Abstract This paper distills arguments by Indigenous public intellectual Noel Pearson in support of an “uplift” agenda for remote Australian Aboriginal communities suffering corrosive disadvantage and intergenerational dysfunction. Pearson draws on Amartya Sen while prioritizing personal responsibility, and attempts a synthesis of liberalism, social democracy, and capabilities building. The present paper also draws on Martha Nussbaum’s and Rutger Claassen’s capabilities approaches, with points of resonance and/or agreement with Pearson’s arguments highlighted. Under a charitable reading, Pearson’s position is defensible against prevailing criticisms, including the criticism that his responsibility emphasis leads him to misunderstand and misapply Sen’s capabilities theory, and that his policies are illiberally perfectionist and paternalistic, ultimately assimilationist, and in breach of Kant’s humanity principle.
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Dissertations / Theses on the topic "Aboriginal Australian_History and criticism"

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Ryan, Robin Ann 1946. ""A spiritual sound, a lonely sound" : leaf music of Southeastern aboriginal Australians, 1890s-1990s." Monash University, Dept. of Music, 1999. http://arrow.monash.edu.au/hdl/1959.1/8584.

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Grossman, Michèle 1957. "Entangled subjects : talk and text in collaborative indigenous Australian life-writing." Monash University, School of Literary, Visual and Performance Studies, 2004. http://arrow.monash.edu.au/hdl/1959.1/5269.

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Brock, Stephen. "A travelling colonial architecture Home and nation in selected works by Patrick White, Peter Carey, Xavier Herbert and James Bardon /." Click here for electronic access: http://catalogue.flinders.edu.au/local/adt/public/adt-SFU20070424.101150, 2003. http://catalogue.flinders.edu.au/local/adt/public/adt-SFU20070424.101150.

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A thesis submitted for the Degree of Doctor of Philosophy - Flinders University of South Australia, Faculty of Education Humanities, Law and Theology, June 2003.
Title from electronic thesis (viewed 27/7/10)
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Gibson, Donald. "Twentieth-century poetry and science : science in the poetry of Hugh MacDiarmid, Judith Wright, Edwin Morgan, and Miroslav Holub." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/8059.

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The aim of this thesis is to arrive at a characterisation of twentieth century poetry and science by means of a detailed study of the work of four poets who engaged extensively with science and whose writing lives spanned the greater part of the period. The study of science in the work of the four chosen poets, Hugh MacDiarmid (1892 – 1978), Judith Wright (1915 – 2000), Edwin Morgan (1920 – 2010), and Miroslav Holub (1923 – 1998), is preceded by a literature survey and an initial theoretical chapter. This initial part of the thesis outlines the interdisciplinary history of the academic subject of poetry and science, addressing, amongst other things, the challenges presented by the episodes known as the ‘two cultures' and the ‘science wars'. Seeking to offer a perspective on poetry and science more aligned to scientific materialism than is typical in the interdiscipline, a systemic challenge to Thomas Kuhn's The Structure of Scientific Revolutions (1962) is put forward in the first chapter. Additionally, the founding work of poetry and science, I. A. Richards's Science and Poetry (1926), is assessed both in the context in which it was written, and from a contemporary viewpoint; and, as one way to understand science in poetry, a theory of the creative misreading of science is developed, loosely based on Harold Bloom's The Anxiety of Influence (1973). The detailed study of science in poetry commences in Chapter II with Hugh MacDiarmid's late work in English, dating from his period on the Shetland Island of Whalsay (1933 – 1941). The thesis in this chapter is that this work can be seen as a radical integration of poetry and science; this concept is considered in a variety of ways including through a computational model, originally suggested by Robert Crawford. The Australian poet Judith Wright, the subject of Chapter III, is less well known to poetry and science, but a detailed engagement with physics can be identified, including her use of four-dimensional imagery, which has considerable support from background evidence. Biology in her poetry is also studied in the light of recent work by John Holmes. In Chapter IV, science in the poetry of Edwin Morgan is discussed in terms of its origin and development, from the perspective of the mythologised science in his science fiction poetry, and from the ‘hard' technological perspective of his computer poems. Morgan's work is cast in relief by readings which are against the grain of some but not all of his published comments. The thesis rounds on its theme of materialism with the fifth and final chapter which studies the work of Miroslav Holub, a poet and practising scientist in communist-era Prague. Holub's work, it is argued, represents a rare and important literary expression of scientific materialism. The focus on materialism in the thesis is not mechanistic, nor exclusive of the domain of the imagination; instead it frames the contrast between the original science and the transformed poetic version. The thesis is drawn together in a short conclusion.
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Sousa, Marcella Oliveira de. "Vozes indígenas do Canadá e da Austrália: autobiografia, identidade e (hi)estórias em Halfbreed de Maria Campbell e My place de Sally Morgan." Universidade do Estado do Rio de Janeiro, 2007. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=235.

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Essa dissertação tem como objetivo analisar as autobiografias de Maria Campbell, Halfbreed, e Sally Morgan, My Place, levando em consideração aspectos de cunho histórico, político, étnico e social do Canadá e da Austrália. Além disso, a dissertação aborda a busca das escritoras por suas identidades indígena canadense e aborígine australiana, respectivamente. Para investigação do tema escolhido realizo um estudo sobre autobiografia destacando seu contexto histórico, sua relação com o sujeito autobiográfico com base em questões de gênero e etnia. Para análise das questões de gênero uso a teoria e crítica feminista, enquanto que as questões étnicas busco fundamentar na teoria e crítica pós-colonial. Para o estudo da obra de Maria Campbell entrelaço questões de cunho autobiográfico, fatores históricos canadenses e a questão da mulher indígena no Canadá. A análise de Halfbreed também busca tratar do sujeito feminino de origem métis em busca de sua identidade, igualdade e dignidade. Quanto à My Place, o processo de análise também envolveu um estudo de autobiografia a partir de uma perspectiva aborígine feminina australiana, o que trouxe à tona questões identitárias do sujeito feminino pós-colonial e questões históricas referentes à Austrália. A análise de My Place enfatiza a busca de Sally Morgan por sua identidade e pelo passado de sua família, marcado por lembranças, estórias, dor, perda e esperança.
This dissertation aims at analyzing the autobiographies by Maria Campbell, Halfbreed, and Sally Morgan, My Place taking into consideration historical, political, ethnic and social aspects of Canada and Australia. Besides, this dissertation refers to the writers search for their Indigenous Canadian and Aboriginal Australian identities, respectively. To investigate the chosen theme, I approach the autobiographical genre emphasizing its historical context, its relationship to the autobiographical subject based on gender and ethnic issues. Concerning the analysis of gender issues it was necessary to refer to Feminist theories and criticism, whereas discussions regarding ethnic issues were based on Post-Colonial theory and criticism. In the analysis of Maria Campbells work I discuss issues related to autobiography, Canadian history and to Indigenous Canadian women. Halfbreeds analysis also considers the condition of the female Métis Canadian subject in search of identity, equality and dignity. As far as My Place is concerned, the analysis was a process which involved a study of the autobiographical genre from a female Aboriginal Australian perspective. The analysis raises questions related to the identity of the postcolonial subject and Australias historical context. My Places analysis also emphasizes Morgans search for identity and for her familys past, which is marked by memories, stories, pain, loss and hope.
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Phillips, Sandra Ruth. "Re/presenting readings of the indigenous literary terrain." Thesis, Queensland University of Technology, 2012. https://eprints.qut.edu.au/50838/1/Sandra_Phillips_Thesis.pdf.

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In this study I investigate the spectrum of authoring, publishing and everyday reading of three texts - My Place (Morgan 1987), Jandamarra and the Bunuba Resistance (Pedersen and Woorunmurra 1995) and Carpentaria (Wright 2006). I have addressed this study within the field of production and consumption, utilising amongst others the work of Edward Said (1978, 1983) and Stanley Fish (1980). I locate this work within the holism of Kombu-merri philosopher, Mary Graham's 'Aboriginal Inquiry' (2008), which promotes self-reflexivity and a concern for others as central tenets of such inquiry. I also locate this work within a postcolonial framework and in recognition of the dynamic nature of that phenomenon I use Aileen MoretonRobinson's (2003) adoption of the active verb, "postcolonising"(38). In apprehending selected texts through the people who make them and who make meaning from them - authors, publishers and everyday readers, I interviewed members of each cohort within a framework that recognises the exercise of agency in their respective practices as well as the socio-historical contexts to such textual practices. Although my research design can be applied to other critical arrangements of texts, my interest here lies principally in texts that incorporate the subjects of Indigenous worldview and Indigenous experience; and in texts that are Indigenous authored or Indigenous co-authored.
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Shoemaker, Adam. "Black words, white page : the nature and history of Aboriginal literature, 1929-1984." Phd thesis, 1985. http://hdl.handle.net/1885/139397.

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Lin, Yi-Chen, and 林奕辰. "The Writing about Ethnic Group and Gender by Aboriginal Woman：A Narrative Criticism of A-wu’s Writing." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/61724314521266428395.

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"Mythic reconstruction a study of Australian Aboriginal and South African literatures /." Click here for electronic access to document: http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070928.143608, 2006. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070928.143608.

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Lyssa, Alison. "Performing Australia's black and white history: acts of danger in four Australian plays of the early 21 century." 2006. http://hdl.handle.net/1959.14/714.

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Submitted in fulfilment of the requirements for the degree of Masters in English in the Division of Humanities, Dept. of English, 2006.
Thesis (MA)--Macquarie University (Division of Humanities, Department of English), 2006.
Bibliography: p. 199-210.
Introduction -- Defiance and servility in Andrew Bovell's Holy day -- Writing a reconciled nation: Katherine Thomson's Wonderlands -- Transformation of trauma: Tammy Anderson's I don't wanna play house -- The rage inside the pain: Richard J. Frankland's Conversations with the dead -- Conclusion: towards an understanding of witness to the trauma of invasion.
In an Australia shaped by neo-conservative government and by searing contention, national and global, over what the past is, how it should be allowed to affect the present and who are authentic bearers of witness, this thesis compares testimony to Australia's black/white relations in two plays by white writers, Andrew Bovell's 'Holy day' (2001) and Katherne Thomson's 'Wonderlands' (2003), and two black writers, Tammy Anderson's 'I don't wanna play house' (2001) and Richard J. Frankland's 'Conversations witht the dead' (2002).
Mode of access: World Wide Web.
210 p. ill. 30 cm
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Books on the topic "Aboriginal Australian_History and criticism"

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Reading Aboriginal women's autobiography. South Melbourne, Australia: Sydney University Press, 1996.

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Dieter, Riemenschneider, and Davis Geoffrey V. 1943-, eds. Ar̲atjara: Aboriginal culture and literature in Australia. Amsterdam: Rodopi, 1997.

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David, Jennifer. Story Keepers: Conversations with Aboriginal writers. Owen Sound, Ont: Ningwakwe Learning Press, 2005.

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David, Jennifer. Story keepers: Conversations with aboriginal writers. Owen Sound, ON: Ningwakwe Learning Press, 2004.

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1952-, Brask Per K., and Morgan William 1940-, eds. Aboriginal voices: Amerindian, Inuit, and Sami theater. Baltimore: Johns Hopkins University Press, 1992.

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Rani, Suneetha. Austrailian aboriginal women's autobiographies: A critical study. New Delhi: Prestige Books, 2007.

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Weedon, Chris. Culture, race, and identity: Australian Aboriginal writing. [London]: Sir Robert Menzies Centre for Australian Studies, Institute of Commonwealth Studies, University of London, 1990.

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Walker, Clinton. Buried country: The story of Aboriginal country music. Annandale, NSW: Pluto Press, 2000.

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Black words, white page: Aboriginal literature 1929-1988. St Lucia: University of Queensland Press, 1988.

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Shoemaker, Adam. Black words, white page: Aboriginal literature 1929-1988. Canberra, Australia: ANU E Press, 2004.

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Book chapters on the topic "Aboriginal Australian_History and criticism"

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Thornley, Davinia. "“My Whole Area Has Started to Be about What’s Left Over”: Alec Morgan, “Stolen Histories,” and Critical Collaboration on the Australian Aboriginal Documentary, Lousy Little Sixpence." In Cinema, Cross-Cultural Collaboration, and Criticism, 51–73. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137411570_3.

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Matheson, Peter. "The Scottish Theological Diaspora." In The History of Scottish Theology, Volume III, 203–13. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0015.

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The Scottish diaspora in Australasia exhibits many of the characteristics of colonialism and post-colonialism. Initially the Presbyterian churches reflected their largely Free Church origins, with its Calvinism, memories of the Disruption, and evangelical churchmanship. In the Victorian period it again mirrored the Scottish Church’s opening up to mission, biblical criticism, and evolution. Two World Wars both strengthened the links to Scottish theology and encouraged a transition to ecumenism, especially in the Uniting Church of Australia, and to indigenization, with growing attention to Asian and to aboriginal and Maori theology. American influences became increasingly evident in pastoral theology. However, the personal and institutional links to all four Scottish theological faculties, Aberdeen, St Andrews, Edinburgh, and Glasgow remained and remain creative and strong.
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