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1
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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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”.
3
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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Mackinlay, Elizabeth, and Katelyn Barney. "Introduction." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 1–9. http://dx.doi.org/10.1017/jie.2012.2.
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Indigenous Australian studies, also called Aboriginal and Torres Strait Islander studies, is an expanding discipline in universities across Australia (Nakata, 2004). As a discipline in its own right, Indigenous Australian studies plays an important role in teaching students about Australia's colonial history and benefits both non-Indigenous and Indigenous students by teaching them about Australia's rich and shared cultural heritage (Craven, 1999, pp. 23–25). Such teaching and learning seeks to actively discuss and deconstruct historical and contemporary entanglements between Indigenous and non-Indigenous Australians and, in doing so, help build better working relationships between Indigenous and non-Indigenous Australians. As educators in this discipline, it is important for us to find pedagogical approaches which make space for these topics to be accessed, understood, discussed and engaged with in meaningful ways.
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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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Bahfen, Nasya. "1950s vibe, 21st century audience: Australia’s dearth of on-screen diversity." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 29–38. http://dx.doi.org/10.24135/pjr.v25i1and2.479.
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The difference between how multicultural Australia is ‘in real life’ and ‘in broadcasting’ can be seen through data from the Census, and from Screen Australia’s most recent research into on screen diversity. In 2016, these sources of data coincided with the Census, which takes place every five years. Conducted by the Australian Bureau of Statistics, this presents a ‘snapshot’ of Australian life. From the newest Census figures in 2016, it appears that nearly half of the population in Australia (49 percent) had either been born overseas (identifying as first generation Australian) or had one or both parents born overseas (identifying as second generation Australian). Nearly a third, or 32 percent, of Australians identified as having come from non-Anglo Celtic backgrounds, and 2.8 percent of Australians identify as Indigenous (Aboriginal or Torres Strait Islander). Nearly a fifth, or 18 percent, of Australians identify as having a disability. Screen Australia is the government agency that oversees film and TV funding and research. Conducted in 2016, Screen Australia’s study looked at 199 television dramas (fiction, excluding animation) that aired between 2011 and 2015. The comparison between these two sources of data reveals that with one exception, there is a marked disparity between diversity as depicted in the lived experiences of Australians and recorded by the Census, and diversity as depicted on screen and recorded by the Screen Australia survey.
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Habibis, Daphne, Penny Taylor, Maggie Walter, and Catriona Elder. "Repositioning the Racial Gaze: Aboriginal Perspectives on Race, Race Relations and Governance." Social Inclusion 4, no. 1 (February 23, 2016): 57–67. http://dx.doi.org/10.17645/si.v4i1.492.
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In Australia, public debate about recognition of the nation’s First Australians through constitutional change has highlighted the complexity and sensitivities surrounding Indigenous/state relations at even the most basic level of legal rights. But the unevenness of race relations has meant Aboriginal perspectives on race relations are not well known. This is an obstacle for reconciliation which, by definition, must be a reciprocal process. It is especially problematic in regions with substantial Aboriginal populations, where Indigenous visibility make race relations a matter of everyday experience and discussion. There has been considerable research on how settler Australians view Aboriginal people but little is known about how Aboriginal people view settler Australians or mainstream institutions. This paper presents the findings from an Australian Research Council project undertaken in partnership with Larrakia Nation Aboriginal Corporation. Drawing on in-depth interviews with a cross-section of Darwin’s Aboriginal residents and visitors, it aims to reverse the racial gaze by investigating how respondents view settler Australian politics, values, priorities and lifestyles. Through interviews with Aboriginal people this research provides a basis for settler Australians to discover how they are viewed from an Aboriginal perspective. It repositions the normativity of settler Australian culture, a prerequisite for a truly multicultural society. Our analysis argues the narratives of the participants produce a story of Aboriginal rejection of the White Australian neo-liberal deal of individual advancement through economic pathways of employment and hyper-consumption. The findings support Honneth’s arguments about the importance of intersubjective recognition by pointing to the way misrecognition creates and reinforces social exclusion.
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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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Suarez, Megan. "Aborginal English in the Legal System." Australian Journal of Indigenous Education 27, no. 1 (July 1999): 35–42. http://dx.doi.org/10.1017/s1326011100001526.
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The Australian legal system is based on the principle of equality before the law for all its citizens. The government of Australia also passed the international Human Rights and Equal Opportunity Commission Act in 1986, although these rights are not accessible to all Australians in the legal system (Bird 1995:3). The Australian legal system has failed to grant equality for all its people. The Aboriginal community is severely disadvantaged within the legal system because the Australian criminal justice system has “institutionalised discrimination” against Aboriginal people through communication barriers (Goldflam 1995: 29).
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Morgan, Douglas, and Malcolm Slade. "A Case for Incorporating Aboriginal Perspectives in Education." Australian Journal of Indigenous Education 26, no. 2 (September 1998): 6–12. http://dx.doi.org/10.1017/s1326011100001848.
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In general, education in Australia is dominated by an out-of-date worldview that encourages fragmentation and actively excludes the philosophical views of its Aboriginal Australian students. Despite growing support for the principles and practice of equal opportunity and multi-culturalism, for Aboriginal Australians to benefit from education they are left with little choice but to participate in teaching programs that devalue or ignore their cultural identity. To meet the needs of students, education must undergo a philosophical transformation that makes the structure and content of academic programs more culturally sensitive and flexible. All students need to develop cross-cultural skills, including ways of thinking in terms of interconnectedness and cultural relativity within the dominant culture. Students need to be prepared to work within differing cultural paradigms and to have an understanding of the philosophical diversity of Australia's cultural context.
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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.
12
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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Balabanski, Anna H., Jonathan Newbury, James M. Leyden, Hisatomi Arima, Craig S. Anderson, Sally Castle, Jennifer Cranefield, et al. "Excess stroke incidence in young Aboriginal people in South Australia: Pooled results from two population-based studies." International Journal of Stroke 13, no. 8 (May 16, 2018): 811–14. http://dx.doi.org/10.1177/1747493018778113.
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Background Retrospective data indicate increased stroke incidence in Aboriginal/Torres Strait Islander (Indigenous) Australians, possibly with poorer outcomes. We present the first prospective population-based stroke incidence study in Indigenous Australians. Methods We pooled data from ASCEND and SEARCH, two prospective “ideal” South Australian stroke incidence studies, ASCEND conducted in urban Northwestern Adelaide (2009–2010) and SEARCH in five South Australian rural centers (2009–2011). We calculated age-standardized incidence for Aboriginal and non-Aboriginal people. Results The study population comprised 261,403 inhabitants. Among 432 first-ever strokes, 13 were in Aboriginal people (median age 51 vs. 78 years for non-Aboriginal people, p < 0.001). Age-standardized stroke incidence per 100,000 in Aboriginal patients (116, 95% CI: 95–137) was nearly two-fold that of non-Aboriginal patients (67, 95% CI: 51–84). Age-stratified excess incidence in Aboriginal people was restricted to those aged < 55 years (incidence rate ratio (IRR) 3.5, 95% CI: 2–7), particularly for intracerebral hemorrhage (IRR: 16, 95% CI: 4–61). Conclusion The excess stroke incidence in Aboriginal South Australians appears substantial, especially in those aged <55 years. Further work is required to delineate and address disparities.
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David Lum, Gary. "Problems in diagnosing sexually transmitted infections in remote Australia." Microbiology Australia 28, no. 1 (2007): 18. http://dx.doi.org/10.1071/ma07017.
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Times are changing. The National Aboriginal and Torres Strait Islander Sexual Health and Blood Borne Virus Strategy 2005-2008 provides current commentary on the problems facing Australia?s Indigenous population. While the rates of sexually transmitted infections have always been higher in Indigenous Australians, there is some evidence of increasing rates of HIV infection. The rate of Chlamydia infection in non-Indigenous Australians has doubled between 1999 and 2003, while the rate of infection in some populations of Indigenous Australians has moved from 658 per 100 000 to 1140 per 100 000 population. Indigenous Australians are forty-times more likely to be infected with the gonococcus than non-Indigenous Australian men and women. It should not be surprising that Indigenous Australian rates of syphilis are unacceptably high at ~250 per 100 000 population and almost non-existent in the non-Indigenous population.
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Fredericks, Bronwyn, and Debbie Bargallie. "‘Which way? Talking culture, talking race’." International Journal of Critical Indigenous Studies 9, no. 1 (January 1, 2016): 3–16. http://dx.doi.org/10.5204/ijcis.v9i1.141.
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In Australia, organisations identify Aboriginal and Torres Strait Islander cross-cultural awareness training or Indigenous cultural competency training as a means to address the service needs of Aboriginal and Torres Strait Islander peoples and to address the gap in disparity between Indigenous and non-Indigenous Australians. This training is also one of the strategies utilised in working towards reconciliation between Indigenous and non-Indigenous Australians. This paper presents the findings from an institutional study based on the development and implementation of an Indigenous Cultural Competency Course within an Australian university and the tensions that exist within the teaching and delivery of such a course.
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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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Malcolm, Ian G. "Embedding cultural conceptualization within an adopted language." Cultural Linguistic Contributions to World Englishes 4, no. 2 (December 14, 2017): 149–69. http://dx.doi.org/10.1075/ijolc.4.2.02mal.
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Abstract Although a minority of Indigenous Australians still use their heritage languages, English has been largely adopted by Aboriginal and Torres Strait Islander people as their medium of communication both within and beyond their communities. In the period since English first reached Australia in 1788, a dialect has emerged, drawing on English, contact language, and Indigenous language sources, to enable Aboriginal and Torres Strait Islander speakers to maintain cultural conceptual continuity while communicating in a dramatically changed environment. In the perspective of Cultural Linguistics it can be shown that many of the modifications in the lexicon, grammar, phonology, and discourse of English as used by Indigenous Australians can be related to cultural/conceptual principles, of which five are illustrated here: interconnectedness, embodiment, group reference, orientation to motion, and orientation to observation. This is demonstrated here with data from varieties of Aboriginal English spoken in diverse Australian locations.1 The understanding of Aboriginal English this gives has implications for cross-cultural communication and for education.
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Hokari, Minoru. "Globalising Aboriginal Reconciliation: Indigenous Australians and Asian (Japanese) Migrants." Cultural Studies Review 9, no. 2 (September 13, 2013): 84–101. http://dx.doi.org/10.5130/csr.v9i2.3565.
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Over the last few years, I have attended several political meetings concerned with the refugee crisis, multiculturalism or Indigenous rights in Australia, meetings at which liberal democratic–minded ‘left-wing’ people came together to discuss, or agitate for change in, governmental policies. At these meetings, I always found it difficult to accept the slogans on their placards and in their speeches: ‘Shame Australia! Reconciliation for a united Australia’, ‘Wake up Australia! We welcome refugees!’ or ‘True Australians are tolerant! Let’s celebrate multicultural Australia!’ My uncomfortable feeling came not only from the fact that I was left out because of my Japanese nationality but also because I had never seen or heard words like ‘shame Japan’, ‘wake up Japan’ or ‘true Japanese are ...’ at Japanese ‘left-wing’ political gatherings. In Japan, these are words used only by right-wing nationalists. Indeed it is difficult to even imagine liberal-left intellectuals in postwar Japan calling for a ‘true Japanese’ political response (as if such a response was positive), such is the extent to which the idea of ‘good nationalism’ is now regarded as an oxymoron. This is my starting point for an essay in which I want to be attentive to the different roles played by national(ism) in the Japanese and Australian political environments.
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Norris, Ray P., and Duane W. Hamacher. "The Astronomy of Aboriginal Australia." Proceedings of the International Astronomical Union 5, S260 (January 2009): 39–47. http://dx.doi.org/10.1017/s1743921311002122.
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AbstractThe traditional cultures of Aboriginal Australians include a significant astronomical component, which is usually reported in terms of songs or stories associated with stars and constellations. Here we argue that the astronomical components extend further, and include a search for meaning in the sky, beyond simply mirroring the earth-bound understanding. In particular, we have found that traditional Aboriginal cultures include a deep understanding of the motion of objects in the sky, and that this knowledge was used for practical purposes such as constructing calendars. We also present evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, and paid careful attention to unexpected phenomena such as eclipses and meteorite impacts.
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Emden, Carolyn, Inge Kowanko, Charlotte de Crespigny, and Helen Murray. "Better medication management for Indigenous Australians: findings from the field." Australian Journal of Primary Health 11, no. 1 (2005): 80. http://dx.doi.org/10.1071/py05011.
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This paper reports findings from interviews and focus groups conducted within a multi-dimensional action research project concerning medication management among Indigenous Australians. Participants were Aboriginal people with mental health problems, carers and family members, and health and social service workers from different regions in South Australia. A meta-analysis of findings from each regional project component was conducted, and major themes conceptualised and developed into a coherent summary. The findings revealed problems of a magnitude not previously realised - mental health problems (including alcohol and drug problems) and medication management among Aboriginal people clearly are major issues requiring immediate and sustained attention if the health and welfare of the Australian Indigenous population are to be improved. Findings concerned eight major areas: social and emotional wellbeing issues; stressors on Aboriginal health services and providers; training for the Aboriginal health workforce; mainstream health services for Aboriginal people; trust and confidentiality within Aboriginal health services; English language literacy and numeracy skills of Aboriginal clients; remote living arrangements for many Aboriginal people; problems with alcohol use; and institutionalised and individual racism in the community at large.
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Ryan, Josephine. "Another Country: Non-Aboriginal Tertiary Students' Perceptions of Aboriginal and Torres Strait Islander Peoples." Australian Journal of Indigenous Education 25, no. 1 (April 1997): 18–22. http://dx.doi.org/10.1017/s1326011100002568.
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Even though Aboriginal people are from Australia it does not mean they speak the English language (non-Aboriginal tertiary student).Jo Lampert's (1996) research discussed in her articleIndigenous Australian perspectives in teaching at the University of Queenslandspeaks volumes about the challenges of attempting to make university curricula inclusive of Indigenous Australian perspectives. She documents the often ambivalent attitudes of academics towards opening up the curriculum to Indigenous Australians. The research discussed here seeks to add to our understanding of this process, focussing this time on the response of students to the introduction of Australian Indigenous perspectives into a single unit within a Bachelor of Arts/Bachelor of Teaching program. The impetus to reflect on the process came with the shock of reading student papers, written at the end of the unit, and finding that effective communication about the educational needs of Aboriginal and Torres Strait Islander peoples did not seem to have taken place, making a closer analysis of the teaching/learning process imperative. This investigation will address questions abouthowuniversities can communicate effectively about Aboriginal and Torres Strait Islander peoples.
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Holdom, Carolyn. "Sentencing Aboriginal Offenders: Recognising Disadvantage and the Intergenerational Impacts of Colonisation." QUT Law Review 15, no. 2 (December 17, 2015): 50. http://dx.doi.org/10.5204/qutlr.v15i2.647.
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<p><em>The ongoing issue of Aboriginal disadvantage, particularly the overrepresentation of Aboriginal people in Australian prisons warrants a change in sentencing practices and outcomes. There is a current failure by Australian Courts to properly account for the systemic disadvantage suffered by Aboriginal Australians during the sentencing process. Given the intergenerational impacts of colonisation and an arguable new generation of institutionalised Aboriginal children, consideration of the effects of colonisation is still largely relevant today. The High Court in Bugmy v The Queen<a href="#_ftn1"><strong>[1]</strong></a> and Munda v Western Australia<a href="#_ftn2"><strong>[2]</strong></a> have provided little assistance, however the law in Canada could assist Australian courts when it comes to sentencing Aboriginal offenders. </em></p> <div><br /> <hr size="1" /><div><p><a href="#_ftnref1">[1]</a> <em>Bugmy v The Queen</em> (2013) 302 ALR 192.</p></div> <div><p><a href="#_ftnref2">[2]</a> <em>Munda v Western Australia</em> (2013) 302 ALR 207.</p></div></div>
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Wise, Michael J., Binit Lamichhane, and K. Mary Webberley. "A Longitudinal, Population-Level, Big-Data Study of Helicobacter pylori-Related Disease across Western Australia." Journal of Clinical Medicine 8, no. 11 (November 1, 2019): 1821. http://dx.doi.org/10.3390/jcm8111821.
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Helicobacter pylori, responsible for chronic ulcers and most stomach cancers, infects half of the world’s population. The Urea Breath Test (UBT) is one of the most accurate and reliable non-invasive methods for diagnosing active H. pylori infection. The objective was to use longitudinal, population-wide UBT data for Western Australia to look for H. pylori-related disease patterns. We collected 95,713 UBT results from 77,552 individuals for the years 2010–2015, likely representing all of the UBT samples analysed in Western Australia. Data collected also included sex, age and residential postcode. Other data reported here were inferred via a comparison with the 2011 Australian Census using a specially written Python program. While women appear to have more H. pylori-related disease than men, there is no difference in the disease rates once women’s higher rates of presentation for testing are taken into account. On the other hand, while the treatment strategy for H. pylori infection is generally very effective in Western Australia, failure of the first-line treatment is significantly more common in women than men. Migrants and Aboriginal Australians have elevated rates of H. pylori-related disease, while the rate for non-Aboriginal Australian-born West Australians is very low. However, no significant associations were found with other socio-economic indicators. We conclude that, for some people, H. pylori-related disease is not a solved problem.
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Bailey, Benjamin, and Joanne Arciuli. "Indigenous Australians with autism: A scoping review." Autism 24, no. 5 (January 13, 2020): 1031–46. http://dx.doi.org/10.1177/1362361319894829.
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Aboriginal and Torres Strait Islander people with autism spectrum disorder, used interchangeably with the term autism, are among the most marginalised people in Australian society. This review maps out existing and emerging themes in the research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications met our inclusion criteria and focused on autism spectrum disorder diagnosis and prevalence, as well as carer and service provider perspectives on autism, and autism support services for Indigenous Australians. We were able to access 17 publications: 12 journal articles, 3 conference presentations, 1 resource booklet and 1 dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. Research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers is discussed in relation to Indigenous perspectives on autism, as well as barriers and strategies to improve access to diagnosis and support services. Although not the focus of our review, we briefly mention studies of Indigenous people with autism in countries other than Australia. Lay Abstract Aboriginal and Torres Strait Islander people with developmental disabilities such as autism are among the most marginalised people in Australian society. We reviewed research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications were in line with our main areas of inquiry: autism spectrum disorder diagnosis and prevalence, carer and service provider perspectives on autism, and autism support services. These included 12 journal publications, 3 conference presentations, 1 resource booklet and 1 thesis dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. We also discuss research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers, as well as barriers and strategies for improving access to diagnosis and support services.
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Chynoweth, J., B. Daveson, M. McCambridge, J. Coutts, H. Zorbas, and K. Whitfield. "A National Priority: Improving Outcomes for Aboriginal and Torres Strait Islander People With Cancer Through an Optimal Care Pathway." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 243s. http://dx.doi.org/10.1200/jgo.18.97700.
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Background and context: Cancer survival rates in Australia are among the best in the world, yet Aboriginal and Torres Strait Islander (indigenous) people continue to experience disparities in the distribution and burden of cancer, and unwarranted variations in outcomes. Indigenous Australians are 40% more likely to die of cancer than non-Indigenous Australians. Cancer Australia developed the National Aboriginal and Torres Strait Islander Cancer Framework (the framework), which identified 7 national priorities to address disparities in cancer outcomes experienced by indigenous Australians. An ongoing collaboration with indigenous Australians was integral to developing this shared agenda. Priority 5 in the framework highlights the need to ensure indigenous Australians affected by cancer receive optimal and culturally appropriate treatment, services, and supportive and palliative care. Aim: To improve cancer outcomes for indigenous Australians through the development and national endorsement of a population-specific Optimal Care Pathway (OCP) to guide the delivery of consistent, safe, high-quality, culturally appropriate and evidence-based care. Strategy/Tactics: Cancer Australia formed a partnership with the Victorian Department of Health and Human Services (DHHS) to address Priority 5 and develop the OCP. The approach to development was underpinned by Cancer Australia's Model of Engagement for Aboriginal and Torres Strait Islander People and guided by the national Leadership Group on Aboriginal and Torres Strait Islander Cancer Control (Leadership Group). Program/Policy process: Cancer Australia, in collaboration with DHHS: • reviewed experiences of care and the framework's comprehensive evidence base • developed a draft OCP to complement tumor-specific pathways • facilitated an Expert Working Group, comprising indigenous health sector leaders and consumers to refine and validate the draft OCP • undertook national public consultation, including with the indigenous health sector and community, health professionals and professional colleges • received an indication of support to proceed to endorsement from the Leadership Group. Outcomes: The first population-specific OCP for Aboriginal and Torres Strait Islander people with cancer received national endorsement. It will guide the delivery of consistent, safe, high-quality, culturally appropriate and evidence-based care. What was learned: Key elements of optimal care include: addressing the cultural appropriateness of the healthcare environment; improving cross-cultural communication; relationship building with local community; optimizing health literacy; recognition of men's and women's business; and the need to use culturally appropriate resources. The national priority in the framework informed and unified high-level direction, which was integral to effective OCP development and endorsement. The evidence-based, step-wise development approach contributed to its relevance, utility and quality.
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Cosh, Suzanne, Lauren Maksimovic, Kerry Ettridge, David Copley, and Jacqueline A. Bowden. "Aboriginal and Torres Strait Islander utilisation of the Quitline service for smoking cessation in South Australia." Australian Journal of Primary Health 19, no. 2 (2013): 113. http://dx.doi.org/10.1071/py11152.
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Smoking prevalence among Indigenous Australians far exceeds that of non-Indigenous Australians and is considered the greatest contributor to burden of disease for Indigenous Australians. The Quitline is a primary intervention for facilitating smoking cessation and, given the health implications of tobacco use, maximising its effectiveness for Indigenous Australians is imperative. However, the utilisation and effectiveness of this service within the Indigenous Australian population has not been examined. This study explores the utilisation of the South Australian Quitline by smokers identifying as Indigenous Australian. Quitline counsellors collected data regarding demographic characteristics, and smoking and quitting behaviour from Quitline callers in 2010. Results indicated that the proportion of Indigenous and non-Indigenous smokers who registered for the service was comparable. Demographic variables and smoking addiction at time of registration with the Quitline were similar for Indigenous and non-Indigenous callers. However, results indicated that Indigenous callers received significantly fewer callbacks than non-Indigenous callers and were significantly less likely to set a quit date. Significantly fewer Indigenous callers reported that they were still successfully quit at 3 months. Thus, Indigenous Australian callers may be less engaged with the Quitline and further research is required exploring whether the service could be tailored to make it more engaging for Indigenous Australians who smoke.
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Thomas, David P., Nadia Lusis, Anke E. Van der Sterren, and Ron Borland. "Electronic Cigarette Use and Understanding Among a National Sample of Australian Aboriginal and Torres Strait Islander Smokers." Nicotine & Tobacco Research 21, no. 10 (July 19, 2018): 1434–40. http://dx.doi.org/10.1093/ntr/nty154.
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Abstract Introduction Adult daily smoking prevalence in the Aboriginal and Torres Strait Islander population is 2.8 times that of other Australians. There is little data on prevalence of electronic cigarette (e-cigarette) use among Aboriginal and Torres Strait Islander peoples. We measured e-cigarette use and beliefs about their harmfulness in national samples of Aboriginal and Torres Strait Islander smokers and of all Australian smokers. Methods The Talking About the Smokes project interviewed a nationally representative quota sample of 1301 Aboriginal and Torres Strait Islander smokers between August 2013 and August 2014. The Australian Wave 9 survey of the long-running International Tobacco Control Project interviewed 1093 smokers between February and May 2013. Estimates for all Australian smokers were standardized to the age and sex distribution of Aboriginal and Torres Strait Islander smokers. Results Fewer Aboriginal and Torres Strait Islander than all Australian smokers had tried an e-cigarette (21% vs. 30%). This was in part because of more Aboriginal and Torres Strait Islander smokers having not heard of e-cigarettes. Fewer Aboriginal and Torres Strait Islander smokers than all Australian smokers agreed that e-cigarettes are less harmful than conventional cigarettes (22% vs. 50%). Conclusions Many Aboriginal and Torres Strait Islander smokers have used e-cigarettes. However, there is considerable misunderstanding about the relative harm of e-cigarettes compared with conventional cigarettes, in part because of the tight regulatory environment in Australia. Implications The study describes e-cigarette use and understanding in national samples of Aboriginal and Torres Strait Islander smokers and of all Australian smokers. Only small studies have reported on e-cigarette use in this high smoking prevalence population. Fewer Aboriginal and Torres Strait Islander smokers than all Australian smokers had tried an e-cigarette and fewer agreed that e-cigarettes are less harmful than conventional cigarettes. Australian governments, health authorities, health professionals, and e-cigarette regulations should provide clearer messages that e-cigarettes are less harmful.
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Dudgeon, Pat, and Roz Walker. "Decolonising Australian Psychology: Discourses, Strategies, and Practice." Journal of Social and Political Psychology 3, no. 1 (August 21, 2015): 276–97. http://dx.doi.org/10.5964/jspp.v3i1.126.
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Colonisation in Australia has had a devastating and lasting impact on the wellbeing of Aboriginal and Torres Strait Islander peoples in Australia (herein referred to as Indigenous Australians). This paper discusses the role of psychology in Australia and the negative impact that certain disciplinary theories and practices have had on Indigenous Australians. The impact has been further exacerbated by the failure of mainstream policy makers and mental health practitioners to recognise the key, distinctive cultural and social determinants that contribute to Aboriginal health and wellbeing. There is a growing response by Aboriginal psychologists, critical social theorists, and their allies to decolonise psychological theory and practice to redress this situation. This paper outlines key decolonising strategies that have been effective in interrupting those aspects of psychology that are inimical to Aboriginal wellbeing.
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Der Vartanian, Carolyn, Vivienne Milch, Gail Garvey, Cleola Anderiesz, Jane Salisbury, Candice-Brooke Woods, Melissa Austen, Rhona Wang, and Dorothy Mary Kate Keefe. "COVID-19 and cancer: Strategic health promotion for indigenous Australians during a pandemic." Journal of Clinical Oncology 39, no. 15_suppl (May 20, 2021): e24028-e24028. http://dx.doi.org/10.1200/jco.2021.39.15_suppl.e24028.
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e24028 Background: Given the impact of COVID-19 on Indigenous and ethnic minority populations observed globally, keeping COVID-19 out of vulnerable Aboriginal and Torres Strait Islander (Indigenous Australian) communities remains a priority. Compared to non-Indigenous Australians, Indigenous Australians experience disparities in cancer incidence and outcomes due to social disadvantage, increased cancer-related modifiable risk factors, poorer access to health services and lower participation in screening. During the pandemic, cancer-related investigations and treatment reduced significantly in Australia, leading to potential decreases in cancer diagnoses and consequences for future survival outcomes. Concerned about the risk of morbidity and mortality due to COVID-19 for Indigenous Australians, as well as worsening cancer outcomes, Cancer Australia undertook strategic health promotion initiatives, to inform and support optimal cancer care. Methods: In consultation with respected Indigenous colleagues to ensure cultural appropriateness of language and information, we published a dedicated webpage titled ‘ Cancer and COVID-19 – what it means for our Mob*’ with tailored information, advice, and links to key resources and support services for Indigenous Australians. We also released a video titled ‘ Act early for our Mob’s Health’, providing targeted, culturally appropriate, consumer-friendly information to encourage Indigenous Australians to see their doctor or Aboriginal Health Worker with symptoms that may be due to cancer. Results: The information hub has been well-received among the Indigenous Australian community, receiving over 3,200 visits, and the social media campaigns have received over 1.4 million impressions and 46,000 video views between mid-March 2020 to mid-February 2021. This campaign has supported proactivity among the Indigenous population in keeping their communities safe during the pandemic, maintaining a population rate of COVID-19 of less than one percent of all confirmed cases in Australia. Conclusions: Culturally appropriate information and resources developed through the process of co-design can help to influence positive health behaviour change in Indigenous populations. We predict that our strategic, multi-channel health promotion campaign is contributing to keeping the Indigenous Australian community safe and informed during the pandemic, with additional work needed to monitor cancer rates and outcomes and address the ongoing information needs of the community. *Mob is a colloquial term to identify a group of Indigenous Australians associated with a family or community from a certain place.
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Ames, David. "Australia (Melbourne)." Psychiatric Bulletin 16, no. 9 (September 1992): 552–54. http://dx.doi.org/10.1192/pb.16.9.552.
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Australia is a unique, geologically ancient island continent. Its flora and fauna are unlike those found anywhere else and the same may be said of its people, politics and health services. The population of 17.3 millions represents a multicultural mix, with an anglo-celtic core conflated by sustained post-war immigration from southern Europe, Turkey, southeast Asia and south America. One in five current Australians was born elsewhere, one in ten comes from a non-English speaking background, and a quarter of those born here have a parent who was born overseas. Aboriginals and Torres Strait Islanders form 1.4% of the total population. They have third world mortality figures but die of first world diseases, their life expectancy being 20 years less than that of other Australians. Two hundred and four years after what they see as the British invasion, their standard of living lags far behind all other socio-cultural groups in the country. Most members of the Aboriginal community do not live long enough to develop Alzheimer's disease, but it and other age-related diseases are emerging as the major determinants of health costs as Australia moves towards the 21st century.
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Skoss, Rachel, Jane White, Mandy J. Stanley, Melanie Robinson, Sandra Thompson, Elizabeth Armstrong, and Judith M. Katzenellenbogen. "Study protocol for a prospective process evaluation of a culturally secure rehabilitation programme for Aboriginal Australians after brain injury: the Healing Right Way project." BMJ Open 11, no. 9 (September 2021): e046042. http://dx.doi.org/10.1136/bmjopen-2020-046042.
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IntroductionAboriginal and Torres Strait Islander (hereafter respectfully referred to as Aboriginal) people are Australia’s First Peoples, having the longest continuous culture in the world and deep spiritual connections with ancestral land. Improvements in their health and well-being is a major policy goal of Australian governments, as the legacy of colonisation and disruption of cultural practices contribute to major health challenges. Lack of culturally secure services impacts participation of Aboriginal people in health services. Aboriginal people with a brain injury typically experience poor access to rehabilitation and support following hospital discharge. ‘Healing Right Way’ (HRW) is a randomised control trial aiming to improve access to interdisciplinary and culturally secure rehabilitation services for Aboriginal people after brain injury in Western Australia, improve health outcomes and provide the first best practice model. This protocol is for the process evaluation of the HRW trial.Methods and analysisA prospective mixed methods process evaluation will use the Consolidated Framework for Implementation Research to evaluate implementation and intervention processes involved in HRW. Data collection includes qualitative and quantitative data from all sites during control and intervention phases, relating to three categories: (1) implementation of trial processes; (2) cultural security training; and (3) Aboriginal Brain Injury Coordinator role. Additional data elements collected from HRW will support the process evaluation regarding fidelity and intervention integrity. Iterative cross-sectional and longitudinal data synthesis will support the implementation of HRW, interpretation of findings and inform future development and implementation of culturally secure interventions for Aboriginal people.Ethics and disseminationThis process evaluation was reviewed by The University of Western Australia Human Research Ethics Committee (RA/4/20/4952). Evaluation findings will be disseminated via academic mechanisms, seminars at trial sites, regional Aboriginal health forums, peak bodies for Aboriginal health organisations and the Australian Indigenous HealthInfoNet (https://healthinfonet.ecu.edu.au/).Trial registration numberACTRN12618000139279.
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Armstrong, Elizabeth, Deborah Hersh, Judith M. Katzenellenbogen, Juli Coffin, Sandra C. Thompson, Natalie Ciccone, Colleen Hayward, Leon Flicker, Deborah Woods, and Meaghan McAllister. "Study Protocol:Missing Voices– Communication Difficulties after Stroke and Traumatic Brain Injury in Aboriginal Australians." Brain Impairment 16, no. 2 (July 20, 2015): 145–56. http://dx.doi.org/10.1017/brimp.2015.15.
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Background:Aboriginal and Torres Strait Islander Australians experience stroke and traumatic brain injury (TBI) with much greater frequency than non-Aboriginal Australians. Acquired communication disorders (ACD) can result from these conditions and can significantly impact everyday life. Yet few Aboriginal people access rehabilitation services and little is known about Aboriginal peoples’ experiences of ACD. This paper describes the protocol surrounding a study that aims to explore the extent and impact of ACD in Western Australian Aboriginal populations following stroke or TBI and develop a culturally appropriate screening tool for ACD and accessible and culturally appropriate service delivery models.Method/Design:The 3-year, mixed methods study is being conducted in metropolitan Perth and five regional centres in Western Australia. Situated within an Aboriginal research framework, methods include an analysis of linked routine hospital admission data and retrospective file audits, development of a screening tool for ACD, interviews with people with ACD, their families, and health professionals, and drafting of alternative service delivery models.Discussion:This study will address the extent of ACD in Aboriginal populations and document challenges for Aboriginal people in accessing speech pathology services. Documenting the burden and impact of ACD within a culturally secure framework is a forerunner to developing better ways to address the problems faced by Aboriginal people with ACD and their families. This will in turn increase the likelihood that Aboriginal people with ACD will be diagnosed and referred to professional support to improve their communication, quality of life and functioning within the family and community context.
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Bulbeck, Chilla. "The ‘white worrier’ in South Australia." Journal of Sociology 40, no. 4 (December 2004): 341–61. http://dx.doi.org/10.1177/1440783304048379.
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In his analysis of ‘paranoid nationalism’, Hage (2003: xii, 2) coins the figure of the ‘white worrier’ to identify how white Australians marginalized by the inequalities of economic rationalism and globalization displace their anxieties onto even weaker ‘others’, Aboriginal people and migrants, particularly refugees. Hage’s ideas are applied to the discourses used by young South Australians when they discuss Australian multiculturalism, immigration and reconciliation. Hage’s suggestion that white worrying is the response of the white working class male to his economic and ideological marginalization is only partially supported in this sample of young people. While those from non-English speaking and Indigenous backgrounds are much less likely to be ‘paranoid nationalists’, fear and loathing of the other are expressed across the socio-economic spectrum of young ‘white’ Australians, with exposure to a university education, either on the part of respondents or their parents, being the main antidote to hostile attitudes to the ‘other’.
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Donato, Ronald, and Leonie Segal. "Does Australia have the appropriate health reform agenda to close the gap in Indigenous health?" Australian Health Review 37, no. 2 (2013): 232. http://dx.doi.org/10.1071/ah12186.
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This paper provides an analysis of the national Indigenous reform strategy – known as Closing the Gap – in the context of broader health system reforms underway to assess whether current attempts at addressing Indigenous disadvantage are likely to be successful. Drawing upon economic theory and empirical evidence, the paper analyses key structural features necessary for securing system performance gains capable of reducing health disparities. Conceptual and empirical attention is given to the features of comprehensive primary healthcare, which encompasses the social determinants impacting on Indigenous health. An important structural prerequisite for securing genuine improvements in health outcomes is the unifying of all funding and policy responsibilities for comprehensive primary healthcare for Indigenous Australians within a single jurisdictional framework. This would provide the basis for implementing several key mutually reinforcing components necessary for enhancing primary healthcare system performance. The announcement to introduce a long-term health equality plan in partnership with Aboriginal people represents a promising development and may provide the window of opportunity needed for implementing structural reforms to primary healthcare. What is known about the topic? Notwithstanding the intention of previous policies, considerable health disparity exists between Indigenous and non-Indigenous Australians. Australia has now embarked on its most ambitious national Indigenous health reform strategy, but there has been little academic analysis of whether such reforms are capable of eliminating health disadvantage for Aboriginal people. What does the paper add? This paper provides a critical analysis of Indigenous health reforms to assess whether such policy initiatives are likely to be successful and outlines key structural changes to primary healthcare system arrangements that are necessary to secure genuine system performance gains and improve health outcomes for Indigenous Australians. What are the implications for practitioners? For policymakers, the need to establish genuine partnership and engagement between Aboriginal people and the Australian government in pursuing a national Indigenous reform agenda is of critical importance. The establishment of the National Congress of Australia’s First Peoples provides the opportunity for policymakers to give special status to Indigenous Australians in health policy development and create the institutional breakthrough necessary for effecting primary healthcare system change.
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Durey, A., D. McAullay, B. Gibson, and L. M. Slack-Smith. "Oral Health in Young Australian Aboriginal Children." JDR Clinical & Translational Research 2, no. 1 (September 27, 2016): 38–47. http://dx.doi.org/10.1177/2380084416667244.
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Despite dedicated government funding, Aboriginal Australians, including children, experience more dental disease than other Australians, despite it being seen as mostly preventable. The ongoing legacy of colonization and discrimination against Aboriginal Australians persists, even in health services. Current neoliberal discourse often holds individuals responsible for the state of their health, rather than the structural factors beyond individual control. While presenting a balanced view of Aboriginal health is important and attests to Indigenous peoples’ resilience when faced with persistent adversity, calling to account those structural factors affecting the ability of Aboriginal people to make favorable oral health choices is also important. A decolonizing approach informed by Indigenous methodologies and whiteness studies guides this article to explore the perceptions and experiences of Aboriginal parents ( N = 52) of young children, mainly mothers, in Perth, Western Australia, as they relate to the oral health. Two researchers, 1 Aboriginal and 1 non-Aboriginal, conducted 9 focus group discussions with 51 Aboriginal participants, as well as 1 interview with the remaining individual, and independently analyzed responses to identify themes underpinning barriers and enablers to oral health. These were compared, discussed, and revised under key themes and interpreted for meanings attributed to participants’ perspectives. Findings indicated that oral health is important yet often compromised by structural factors, including policy and organizational practices that adversely preclude participants from making optimal oral health choices: limited education about prevention, prohibitive cost of services, intensive marketing of sugary products, and discrimination from health providers resulting in reluctance to attend services. Current government intentions center on Aboriginal–non-Aboriginal partnerships, access to flexible services, and health care that is free of racism and proactively seeks and welcomes Aboriginal people. The challenge is whether these good intentions are matched by policies and practices that translate into sustained improvements to oral health for Aboriginal Australians. Knowledge Transfer Statement: Slow progress in reducing persistent oral health disparities between Aboriginal and non-Aboriginal Australians calls for a new approach to this seemingly intractable problem. Findings from our qualitative research identified that structural factors—such as cost of services, little or no education on preventing oral disease, and discrimination by health providers—compromised Aboriginal people’s optimum oral health choices and access to services. The results from this study can be used to recommend changes to policies and practices that promote rather than undermine Aboriginal health and well-being and involve Aboriginal people in decisions about their health care.
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McEwen, E. C., T. J. Boulton, and R. Smith. "Can the gap in Aboriginal outcomes be explained by DOHaD." Journal of Developmental Origins of Health and Disease 10, no. 1 (February 2019): 5–16. http://dx.doi.org/10.1017/s2040174418001125.
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AbstractIn Australia, there are two distinct populations, each with vastly disparate health outcomes: Aboriginal and Torres Strait Islander People and non-Aboriginal Australians. Aboriginal Australians have significantly higher rates of health and socioeconomic disadvantage, and Aboriginal babies are also more likely to be born low birth weight or growth restricted. The Developmental Origins of Health and Disease (DOHaD) hypothesis advocates that a sub-optimal intrauterine environment, often manifested as diminished foetal growth, during critical periods of foetal development has the potential to alter the risk of non-communicable disease in the offspring. A better understanding of the role of the intrauterine environment and subsequent developmental programming, in response to both transgenerational and immediate stimuli, in Aboriginal Australians remains a relatively unexplored field and may provide insights into the prevailing health disparities between Aboriginal and non-Aboriginal children. This narrative review explores the role of DOHaD in explaining the ongoing disadvantage experienced by Aboriginal People in today’s society through a detailed discussion of the literature on the association between foetal growth, as a proxy for the quality of the intrauterine environment, and outcomes in the offspring including perinatal health, early life development and childhood education. The literature largely supports this hypothesis and this review therefore has potential implications for policy makers not only in Australia but also in other countries that have minority and Indigenous populations who suffer disproportionate disadvantage such as the United States, Canada and New Zealand.
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Whitehead, Kay, Belinda MacGill, and Sam Schulz. "Honouring Nancy Barnes, nee Brumbie (1927–2012), South Australia’s first qualified Aboriginal Kindergarten Director." Australasian Journal of Early Childhood 46, no. 3 (March 26, 2021): 204–15. http://dx.doi.org/10.1177/1836939121997990.
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To date, the work of Aboriginal early childhood educators in the mid-twentieth century has not been widely acknowledged. Nancy Barnes, nee Brumbie (1927–2012), exemplifies the strength and tenacity of Aboriginal Australians who had to negotiate their lives and work in white institutions and a society which denied them fundamental human rights. Nancy graduated from the Adelaide Kindergarten Training College in December 1956 as the first qualified Aboriginal kindergarten director in South Australia. Following on, she was the foundation director of Ida Standley Preschool in Alice Springs (1959–1962) then the first ‘regional director’ in the Kindergarten Union of South Australia. Based on traditional archival research and analysis of public documents and Barnes’ autobiography, the article begins with her childhood and youth as a domestic servant and then explores her career, political activism, experiences of racism and lifelong commitment to addressing inequalities between Aboriginal and white Australians through education.
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Carman, William, Marie Ishida, Justin S. Trounson, Stewart W. Mercer, Kanya Anindya, Grace Sum, Gregory Armstrong, Brian Oldenburg, Barbara McPake, and John Tayu Lee. "Epidemiology of physical–mental multimorbidity and its impact among Aboriginal and Torres Strait Islander in Australia: a cross-sectional analysis of a nationally representative sample." BMJ Open 12, no. 10 (October 2022): e054999. http://dx.doi.org/10.1136/bmjopen-2021-054999.
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ObjectivesThis study aimed to examine the differences in multimorbidity between Aboriginal and Torres Strait Islander people and non-Indigenous Australians, and the effect of multimorbidity on health service use and work productivity.SettingCross-sectional sample of the Household, Income and Labour Dynamics in Australia wave 17.ParticipantsA nationally representative sample of 16 749 respondents aged 18 years and above.Outcome measuresMultimorbidity prevalence and pattern, self-reported health, health service use and employment productivity by Indigenous status.ResultsAboriginal respondents reported a higher prevalence of multimorbidity (24.2%) compared with non-Indigenous Australians (20.7%), and the prevalence of mental–physical multimorbidity was almost twice as high (16.1% vs 8.1%). Multimorbidity pattern varies significantly among the Aboriginal and non-Indigenous Australians. Multimorbidity was associated with higher health service use (any overnight admission: adjusted OR=1.52, 95% CI=1.46 to 1.58), reduced employment productivity (days of sick leave: coefficient=0.25, 95% CI=0.19 to 0.31) and lower perceived health status (SF6D score: coefficient=−0.04, 95% CI=−0.05 to −0.04). These associations were found to be comparable in both Aboriginal and non-Indigenous populations.ConclusionsMultimorbidity prevalence was significantly greater among Aboriginal and Torres Strait Islanders compared with the non-Indigenous population, especially mental–physical multimorbidity. Strategies are required for better prevention and management of multimorbidity for the aboriginal population to reduce health inequalities in Australia.
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Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (June 1, 2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.
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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western shore of Narrabeen Lakes from the end of the last ice age to 1959 when it was demolished to make way for the Sydney Academy of Sports and Recreation. The project will investigate evolving Aboriginal Storytelling dynamics when using immersive digital media to teach culture and to document a historically important site that existed for thousands of years prior to its demolition in the mid-twentieth century. It expects to generate new knowledge about Aboriginal Storytelling and about the history of urban Aboriginals. Expected outcomes include a schema connecting Aboriginal Storytelling with immersive digital technologies, and truth-telling that advances understanding of modern Australia and urban Aboriginal people. The research should promote better mental, social and emotional health and wellbeing for Indigenous Australians and benefit all Australians culturally, socially and economically.
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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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Graham, Simon, Catherine C. O'Connor, Stephen Morgan, Catherine Chamberlain, and Jane Hocking. "Prevalence of HIV among Aboriginal and Torres Strait Islander Australians: a systematic review and meta-analysis." Sexual Health 14, no. 3 (2017): 201. http://dx.doi.org/10.1071/sh16013.
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Background Aboriginal and Torres Strait Islanders (Aboriginal) are Australia’s first peoples. Between 2006 and 2015, HIV notifications increased among Aboriginal people; however, among non-Aboriginal people, notifications remained relatively stable. This systematic review and meta-analysis aims to examine the prevalence of HIV among Aboriginal people overall and by subgroups. Methods: In November 2015, a search of PubMed and Web of Science, grey literature and abstracts from conferences was conducted. A study was included if it reported the number of Aboriginal people tested and those who tested positive for HIV. The following variables were extracted: gender; Aboriginal status; population group (men who have sex with men, people who inject drugs, adults, youth in detention and pregnant females) and geographical location. An assessment of between study heterogeneity (I2 test) and within study bias (selection, measurement and sample size) was also conducted. Results: Seven studies were included; all were cross-sectional study designs. The overall sample size was 3772 and the prevalence of HIV was 0.1% (I2 = 38.3%, P = 0.136). Five studies included convenient samples of people attending Australian Needle and Syringe Program Centres, clinics, hospitals and a youth detention centre, increasing the potential of selection bias. Four studies had a sample size, thus decreasing the ability to report pooled estimates. Conclusions: The prevalence of HIV among Aboriginal people in Australia is low. Community-based programs that include both prevention messages for those at risk of infection and culturally appropriate clinical management and support for Aboriginal people living with HIV are needed to prevent HIV increasing among Aboriginal people.
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Rege, Sanil. "State of indigenous mental health in Australia - a colonial legacy?" International Psychiatry 6, no. 4 (October 2009): 98–100. http://dx.doi.org/10.1192/s1749367600000801.
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The Aboriginal culture of Australia is one of the oldest cultures on earth, dating back 50 000 years. The Aboriginal and Torres Strait Islander (ATSI) people are the indigenous inhabitants of Australia, constituting 2.4% of the population. The health status of these ‘First Australians’ has been described as a source of national shame, with the life expectancy approximately 17 years lower than that of other Australians (Eades, 2000). This gap in life expectancy is also significantly larger than that of other countries with indigenous populations and a history of colonisation, such as the USA, Canada and New Zealand (Ring & Firman, 1998). This paper offers an overview of the impact of colonisation and its subsequent influence on the social and emotional well-being of ATSI people.
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Debattista, Joseph, Susan Hutton, and Peter Timms. "Chlamydial infections and Indigenous health." Microbiology Australia 30, no. 5 (2009): 197. http://dx.doi.org/10.1071/ma09197.
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Chlamydia are obligate, intracellular, bacterial pathogens that cause three main diseases in humans worldwide: sexually transmitted disease (infertility and pelvic inflammatory disease), trachoma and respiratory infections. Rates of sexually transmitted infections (STIs) due to C. trachomatis are increasing (a 61% increase in notifications in Australia between 2003 and 2007) and the levels in Indigenous Australians continue to be unacceptably high: nearly five times higher than in non-Indigenous people. C. trachomatis also causes the ocular disease trachoma and, unfortunately, this condition continues to be common in Indigenous Australians, a situation that is unacceptable in a developed country. The other chlamydial species that infects humans is C. pneumoniae. While clinically less severe, the Australian Aboriginal population in the Top End have high rates of serologically diagnosed C. pneumoniae infection, which may contribute to the higher rates of respiratory disease observed in this group.
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Smith, K., L. Flicker, D. Atkinson, A. Dwyer, N. T. Lautenschlager, J. Thomas, O. P. Almeida, and D. LoGiudice. "The KICA Carer: informant information to enhance the Kimberley Indigenous Cognitive Assessment." International Psychogeriatrics 28, no. 1 (August 14, 2015): 101–7. http://dx.doi.org/10.1017/s1041610215001283.
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ABSTRACTBackground:A quality dementia-screening tool is required for older remote Aboriginal Australians who have high rates of dementia and limited access to appropriate medical equipment and clinicians. The Kimberley Indigenous Cognitive Assessment (KICA Cog) is a valid cognitive test for dementia in Aboriginal and Torres Strait Islander peoples. The KICA cognitive informant questionnaire (KICA Carer) had yet to be analyzed to determine validity alone or in combination with the KICA Cog.Methods:The KICA Carer was completed by nominated informants of 349 remote-living Aboriginal Australians in the Kimberley region, Western Australia. Validity was assessed by comparing KICA Carer with Diagnostic and Statistical Manual of Mental Disorders (DSM-IV) and International Classification of Diseases (ICD-10) consensus diagnoses based on a blinded specialist review. KICA Carer and KICA Cog were then compared to determine joint validity.Results:A KICA Carer score of ≥3/16 gave optimum sensitivity (76.2%) and specificity (81.4%), area under curve (AUC) 0.89 (95% CI = 0.85, 0.94) with positive predictive value (PPV) of 35.8%, and negative predictive value (NPV) of 96.2%. A KICA Cog score of ≤33/39 gave a sensitivity of 92.9% and specificity of 89.9%, AUC 0.96 (95% CI = 0.94, 0.98), with PPV of 55.6% and NPV of 98.9%. Cut-off scores of KICA Cog ≤ 33/39 and KICA Carer ≥ 2/16 in series indicate possible dementia, with sensitivity of 90.5% and specificity of 93.5%. In this setting, PPV was 66.5% and NPV was 98.6%.Conclusions:The KICA Carer is an important tool to accurately screen dementia in remote Aboriginal Australians when the KICA Cog is unable to be used for a patient. It is readily accepted by caregivers.Key points:•For the best practice in the cognitive assessment of an Aboriginal Australian aged over 45 years, KICA Cog should be utilized.•In cases where Aboriginal patients are not assessed directly, KICA Carer should be conducted with an informant. A cut-off score of ≥3/16 should be used (these tools can be downloaded fromwww.wacha.org.au/kica.html).
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Osmond, Gary, Murray G. Phillips, and Alistair Harvey. "Fighting Colonialism: Olympic Boxing and Australian Race Relations." Journal of Olympic Studies 3, no. 1 (May 1, 2022): 72–95. http://dx.doi.org/10.5406/26396025.3.1.05.
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Abstract Australian Aboriginal boxer Adrian Blair was one of three Indigenous Australians to compete in the 1964 Tokyo Olympic Games. To that point, no Indigenous Australians had ever participated in the Olympics, not for want of sporting talent but because the racist legislation that stripped them of their basic human rights extended to limited sporting opportunities. The state of Queensland, where Blair lived, had the most repressive laws governing Indigenous people of any state in Australia. The Cherbourg Aboriginal Settlement, a government reserve where Blair grew up as a ward of the state, epitomized the oppressive control exerted over Indigenous people. In this article, we examine Blair's selection for the Olympic Games through the lens of government legislation and changing policy toward Indigenous people. We chart a growing trajectory of boxing in Cherbourg, from the reserve's foundation in 1904 to Blair's appearance in Tokyo sixty years later, which corresponds to policy shifts from “protection” to informal assimilation and, finally, to formal assimilation in the 1960s. The analysis of how Cherbourg boxing developed in these changing periods illustrates the power of sport history for analyzing race relations in settler colonial countries.
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Watson, Ian. "Balancing Opportunity and Affordability: Use of mobile phones in remote Aboriginal and Torres Strait Islander communities." Journal of Telecommunications and the Digital Economy 3, no. 3 (September 28, 2015): 17–30. http://dx.doi.org/10.18080/jtde.v3n3.20.
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This article reports on the findings of a research project that investigated the use of mobile phones and the internet in remote Aboriginal and Torres Strait Islander communities in Australia. Indigenous Australians living in remote areas have previously had little access to and use of the internet (Rennie et al 2013) and are far less likely to access the internet within the home than non-Indigenous Australians (Rennie et al 2010). The proliferation of mobile phone ownership in Indigenous communities in Australian and internationally (Brady et al 2008) is resulting in increased access to the internet via mobile devices, as well as new communication, social and economic implications for phone owners. Using qualitative methodologies, including focus groups and semi-structured interviews in four remote communities, this article explores the ways that remote community members are using mobile phones; their access to online information and social media; and the problems they experience with service provision, bills and connectivity. It reinforces the need for more research into barriers to phone and internet usage by Aboriginal and Torres Strait people in remote areas, as well as the importance of informing remote community members of their telecommunications rights.
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Casiño, Tereso Catiil. "Winds of change in the church in Australia." Review & Expositor 115, no. 2 (May 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.
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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.
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Soldatic, Karen, Kelly Somers, Kim Spurway, and Georgia van Toorn. "Emplacing Indigeneity and rurality in neoliberal disability welfare reform: The lived experience of Aboriginal people with disabilities in the West Kimberley, Australia." Environment and Planning A: Economy and Space 49, no. 10 (July 7, 2017): 2342–61. http://dx.doi.org/10.1177/0308518x17718374.
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This article maps the impact of neoliberal restructuring of disability services and income support measures on Aboriginal people with disabilities living in rural areas of the West Kimberley in Australia. The international literature has extensively documented disability and Indigenous neoliberal welfare retraction measures, though as discrete areas of research. We aim to emplace the intersectional experience of such reforms by exposing their unique and qualitatively different dynamics and processes of disablement and Indigenous dispossession in the lived experiences of Aboriginal Australians with disabilities in rural Australia. Interviews conducted with Aboriginal people with disabilities living in the West Kimberley revealed the impact of neoliberal policies of retracting disability supports and rationalising services. The effects were felt in terms of people’s mobility, autonomy and economic security, with chronic, and at times crisis, levels of socio-economic insecurity experienced. Neoliberal spatial structures have led to further peripheralisation of rural and remote populations and a resulting increase in levels of inequality, deprivation and marginalisation for Aboriginal Australians with disabilities, who endure and survive by navigating these disabling spaces.
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Martin, Robyn, Christina Fernandes, Cheryl Taylor, Amanda Crow, Desmond Headland, Nicola Shaw, and Simone Zammit. "“We Don’t Want to Live Like This”: The Lived Experience of Dislocation, Poor Health, and Homelessness for Western Australian Aboriginal People." Qualitative Health Research 29, no. 2 (September 10, 2018): 159–72. http://dx.doi.org/10.1177/1049732318797616.
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Many policy interventions have attempted to address the entrenched disadvantage of Aboriginal Australians1; however, sustained improvement in social, cultural, physical, and emotional well-being is not evident. This disadvantage is compounded by paternalistic practices which do not promote Aboriginal self-determination or empowerment. This article presents the lived experience and voice of Aboriginal Australians spending time in parks in Perth, Western Australia. A community-based participatory action research approach informed by critical Indigenous methodologies involving collaboration between Aboriginal and non-Aboriginal service providers was used. Participants experienced disconnection from kin and country, serious risk to personal safety, homelessness, and problematic health; all related to, and intersecting with, time spent in the parks. The participants’ narratives highlight the enduring impacts of colonization, dispossession, and racism. These lived experiences are situated within contexts of rising moral panic from politicians, residents and mass media, and siloed policy and service delivery responses.
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Mitchell, Andrew D. "Is Genocide a Crime Unknown to Australian Law? Nulyarimma v. Thompson." Yearbook of International Humanitarian Law 3 (December 2000): 362–83. http://dx.doi.org/10.1017/s1389135900000702.
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While it is clear that international treaties become part of Australian domestic law only once implemented by domestic legislation, it is less certain whether implementing legislation is required to incorporate customary international law into Australian law. This question is assuming a new importance as international law moves beyond dealing simply with relationships between sovereign nations to protecting the human rights of groups and individuals within states. Since the arrival of Europeans, indigenous Australians have witnessed enormous violations of their human rights. InNulyarimmav.Thompson, members of the Aboriginal community alleged that certain Commonwealth Ministers and Members of Parliament had committed genocide, and sought various remedies. Since Australia has not implemented the Convention on the Prevention and Punishment of the Crime of Genocide by legislation, the case squarely raised the issue of whether customary international law, and in particular international criminal law, could become part of Australian law without the assistance of Parliament.