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1
Young, Metta, and John Guenther. "The shape of Aboriginal learning and work opportunities in desert regions." Rangeland Journal 30, no. 1 (2008): 177. http://dx.doi.org/10.1071/rj07042.
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Abstract Education is one of the most powerful instruments for reducing poverty and inequality, and lays a foundation for sustained economic growth. Aboriginal peoples of Australia experience ‘overwhelming’ disadvantages across every indicator of social and economic well being when compared with non-Aboriginal peoples. This disadvantage is experienced across all sectors of education, and although Aboriginal students are participating at high rates in vocational education and training, their pass rates and qualification outcomes remain well below those of non-Aboriginal Australians. This paper maps the participation and outcomes for Aboriginal desert dwellers in the vocational education and training sector and relates these to factors such as: (1) compulsory school access, (2) remote area labour markets, (3) the state of housing and infrastructure on discrete desert settlements, and (4) the policy and program initiatives influencing land tenure, income security and labour force status. The provision of education services across desert regions epitomises the tensions generated when the drivers of desert living – remoteness, dispersed sparse and mobile populations, variable climate, geography, cultures, languages and histories – interact with the differing factors that shape mainstream vocational education. Although innovations in program delivery more consistent with learner needs and aspirations can and do emerge, they are often framed as pilot projects or materialise in parallel program interventions such as youth work or land care. This paper explores the nature of these tensions and identifies the characteristics of educational interventions that can improve outcomes for Aboriginal desert dwellers no matter where they choose to live.
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Young, E., and H. Ross. "Using the Aboriginal Rangelands: 'insider' Realities and 'outsider' Perceptions." Rangeland Journal 16, no. 2 (1994): 184. http://dx.doi.org/10.1071/rj9940184.
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Aboriginal ownership of Australia's rangelands is already significant and is likely to increase with recognition of Native Title. Aboriginal management of the rangelands, including their use for cultural and subsistence purposes as well as for pastoralism and conservation (parks) presents alternatives to conventional practices. Traditional ecological knowledge is applied in all forms of Aboriginal land use. Multiple use of the land, combining two or more forms of use within a single area, is predominant. Such strategies are particularly important in more marginal parts of the rangelands where, because of environmental unpredictability, single purpose use may threaten the successful survival of landholders. A case-study of contemporary land use practised by the Ngarrinyin people in one such marginal area, the interior section of the Kimberley's remote Gibb River road, illustrates these points. As it shows, Aboriginal groups have varied their land management responses according to the extent of their ownership and control over their traditional country. The multiple uses which they practise enhance both their chances of providing a livelihood and the sustainability of the land as a whole. Non-Aboriginal neighbours have also increasingly moved towards multiple use strategies. These realities challenge the common perception from the 'outsider' government authorities that such regions should focus on single purpose use, with pastoralism the prime emphasis. The paper argues that this challenge must be met, by revision of land tenure to accommodate multiple use, by improving Aboriginal and non-Aboriginal communication and information exchange on rangeland management, by providing appropriate land management programs and by engaging in longterm, holistic planning for all residents of such regions. Such approaches would enhance opportunities for closing the gap between the realities of rangeland use and beliefs in appropriate forms of use.
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van Etten, Eddie J. B. "Changes to land tenure and pastoral lease ownership in Western Australia’s central rangelands: implications for co-operative, landscape-scale management." Rangeland Journal 35, no. 1 (2013): 37. http://dx.doi.org/10.1071/rj11088.
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The majority of arid and semiarid land in the Western Australian pastoral zone has a long history of livestock grazing within an extensive network of predominantly family-held pastoral leases. A variety of different groups have purchased pastoral leases in the last five decades and, for many, making a profit from pastoralism is no longer a priority. For the central rangelands of Western Australia, these groups have included: government agencies, who have purchased some 9% of pastoral leases by area; private conservation organisations (<1% purchased); aboriginal communities and groups (~7%); and mining companies (~13%). The purchases of pastoral leases by government agencies was designed to improve the conservation status of arid-zone ecosystems, and is the first step in a process of changing land tenure to a conservation reserve. This paper summarises the extent and other characteristics of these changes in land tenure and ownership of pastoral leases, and explores the implications for land management and conservation, stemming from these changes. It demonstrates that large areas of contiguous land with no or reduced domestic stocking can now be found in many parts of these rangelands, particularly in the Coolgardie, Yalgoo and Pilbara bio-regions, with some leaseholders actively managing land for the conservation of biodiversity and restoring sites degraded through past over-grazing. In some bio-regions, such land covers considerable proportions of sub-catchments, suggesting that broad-scale conservation management and restoration objectives may be realised. It is argued that to fully realise these objectives requires effective communication and co-ordination between land managers, including sharing of ideas, view-points and resources. In particular, mining companies, now major holders of pastoral leases in Western Australia, can play an important role in contributing to and even facilitating such objectives.
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Castillo, Greg. "Spinifex People as Cold War Moderns." Contemporaneity: Historical Presence in Visual Culture 4 (August 3, 2015): 71–94. http://dx.doi.org/10.5195/contemp.2015.144.
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Aboriginal Australian contemporary artists create works that express indigenous traditions as well as the unprecedented conditions of global modernity. This is especially true for the founders of the Spinifex Arts Project, a collective established in 1997 to create so-called “government paintings”: the large-scale canvases produced as documents of land tenure used in negotiations with the government of Western Australia to reclaim expropriated desert homelands. British and Australian nuclear testing in the 1950s displaced the Anangu juta pila nguru, now known to us as the Spinifex people, from their nomadic lifeworld. Exodus and the subsequent struggle to regain lost homelands through paintings created as corroborating evidence for native title claims make Spinifex canvases not simply expressions of Tjukurpa, or “Dreamings,” but also artifacts of the atomic age and its impact on a culture seemingly far from the front lines of cold war conflict.
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Rodd, Kristian, Jara Romero, Victor Hunter, and Scott Vladimir Martyn. "Aboriginal Community Co-Design and Co-Build—Far More than a House." Sustainability 14, no. 9 (April 27, 2022): 5294. http://dx.doi.org/10.3390/su14095294.
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There is urgent need for a new model to address the housing crisis in remote Australian Indigenous communities. Decades of major government expenditure have not significantly improved the endemic problems, which include homelessness, overcrowding, substandard dwellings, and unemployment. Between 2017–2020, Foundation for Indigenous Sustainable Health (FISH) worked with the remote Kimberley Aboriginal community, Bawoorrooga, by facilitating the co-design and co-build of a culturally and climatically appropriate home with community members. This housing model incorporates a program of education, health, governance, justice system programs, and land tenure reforms. Build features incorporate sustainable local/recycled materials and earth construction, and ‘Solar Passive Design’. The project faced challenges, including limited funding, extreme climate and remoteness, cultural barriers, and mental health issues. Nevertheless, the program was ultimately successful, producing a house which is culturally designed, climatically/thermally effective, comparatively cheap to build, and efficient to run. The project produced improvements in mental health, schooling outcomes, reduced youth incarceration, and other spheres of community development, including enterprise and community governance. Co-design and co-build projects are slower and more complex than the conventional model of external contracting, but the outcomes can be far superior across broad areas of social and emotional wellbeing, house quality and comfort, energy consumption, long-term maintenance, community physical and mental health, pride, and ownership. These factors are essential in breaking intergenerational cycles of poverty, trauma, and engagement with the justice system. This paper provides a narrative case study of the project and outlines the core principles applied and the lessons learned.
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Gray, Peter R. A. "Do the Walls Have Ears? Indigenous Title and Courts in Australia." International Journal of Legal Information 28, no. 2 (2000): 185–212. http://dx.doi.org/10.1017/s0731126500009070.
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Australia has always been a place of legal pluralism. Before the British colonists brought with them the common law and the statute law of England, there were indigenous systems of law. Indeed, there were very many of them. They did not cease to exist just because English law was imported. Sadly, for over 200 years, their existence was not officially recognised by the Anglo-Australian legal system. In 1992, in Mabo v State of Queensland [No.2], the High Court of Australia did more than “invent” native title. It made this nation officially a legally pluralist one. The common law now recognises, and gives effect to, indigenous law with respect to land tenure and, possibly, with respect to other aspects of life and death as well. Native title is what indigenous law says it is, no more and no less, except to the extent that non-indigenous law operates to “extinguish” or “impair” native title. The first inquiry in any application for a determination of native title must be as to the continuing existence of an indigenous legal system and the manner in which that legal system deals with entitlements in relation to the relevant land. If such a system survives and gives entitlement to people, it must then be asked whether non-Aboriginal law has “extinguished” or “impaired” those entitlements. In truth, this inquiry is as to whether the non-indigenous legal system has withdrawn its recognition of those entitlements, because of its creation of interests, or recognition of activities, incompatible with the continuing existence of indigenous entitlements. The entitlements continue to exist in indigenous law, despite any “extinguishment” or “impairment.”
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Novikov, A. V. "Land Tenure Planning in Order to Develop Territories of Traditional Natural Resource Use: Experience of Canada." Vestnik of the Plekhanov Russian University of Economics, no. 4 (July 21, 2021): 169–79. http://dx.doi.org/10.21686/2413-2829-2021-4-169-179.
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The article studies issues of land tenure planning for implementation of projects aimed at industrial development of the Arctic. Using the example of Northern provinces of Canada it shows evolution of land tenure strategic planning, analyzes its role in social and economic development of the territory. It is shown that involvement of aboriginal people of the North in the process of planning the use of land, forest and other natural resources can lower conflicts among land users, mining companies and the local population, protect territories of traditional land tenure in places of residence and traditional natural resource use of aborigine people and create necessary conditions for the development of traditional types of activity and sustainable space development of the Arctic. Canadian experience of land tenure planning in development of Arctic territories in the area of aboriginal people residence can be used in the Arctic zone of the Russian Federation to balance interests of concerned parties, i.e. local bodies of power, business and aboriginal people of the North.
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Cox, Bruce, and Edwin V. Wilmsen. "We Are Here: Politics of Aboriginal Land Tenure." Anthropologica 31, no. 2 (1989): 270. http://dx.doi.org/10.2307/25605549.
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Keen, Ian, and Edwin N. Wilmsen. "We Are Here: Politics of Aboriginal Land Tenure." Man 25, no. 3 (September 1990): 562. http://dx.doi.org/10.2307/2803764.
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Harvey, Mark. "Land Tenure and Naming Systems in Aboriginal Australia." Australian Journal of Anthropology 13, no. 1 (April 2002): 23–44. http://dx.doi.org/10.1111/j.1835-9310.2002.tb00188.x.
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Nguyen, Tin Ly Trong. "Space and aboriginal Australians in Urban Areas." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 3 (May 18, 2019): 30–39. http://dx.doi.org/10.32508/stdjssh.v2i3.495.
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Space is regarded not simply as a backdrop against which social processes are played out, but also as a means for the realisation of interest and power relations, and an outlet of a community’s identity, which in turn shapes that identity. In the case of Aboriginal Australians, who live in the land that is originally of their ownership but later largely occupied by European people, the utilisation of space for indicating their presence, therefore promoting their interest, and space influence upon them, can be seen in Australian urban areas. The Aboriginal might increase their visibility variously in residential areas, at their own buildings, or via drawings along roads in their settlements. These efforts notwithstanding, the marking of space by the white people is seemingly dominant, and the Aboriginal are prone to think that they are excluded in some measure from urban social activities.
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Fondahl, Gail, and Greg Poelzer. "Aboriginal land rights in Russia at the beginning of the twenty-first century." Polar Record 39, no. 2 (April 2003): 111–22. http://dx.doi.org/10.1017/s0032247402002747.
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During the last decade, aboriginal peoples in Russia have sought to improve their legal rights, including their rights to their homelands and the resources of these lands. The Russian government initially responded to an aboriginal lobby by including discrete articles addressing aboriginal rights in a number of its laws, including those on forests, sub-surface resources, and protected areas. More comprehensive laws, specifically addressing aboriginal rights to land, were finally adopted at the turn of the twenty-first century, in 1999, 2000, and 2001. This article summarizes the rights of aboriginal peoples regarding land ownership/tenure, access to natural resources (renewable and sub-surface), and protection of ancestral lands, in the light of the new federal legislation. It also notes how the federal laws' provisions concur with international requirements for aboriginal land rights.
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Pienaar, Gerrit. "The Methodology Used to Interpret Customary Land Tenure." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 3 (May 29, 2017): 152. http://dx.doi.org/10.17159/1727-3781/2012/v15i3a2506.
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Customary land tenure is normally not based on codified or statutory sources, but stems from customary traditions and norms. When westernised courts have to interpret and adjudicate these customary traditions and norms, the normal rules of statutory interpretation cannot be followed. The court has to rely on evidence of the traditional values of land use to determine the rules connected to land tenure. Previously courts in many mixed jurisdictions relied on common or civil law legal principles to determine the nature of customary land tenure and lay down the principles to adjudicate customary land disputes among traditional communities, or between traditional and westernised communities in the same jurisdiction. Many examples of such westernised approach can be found in case law of Canada and South Africa. The interpretation of the nature of customary land tenure according to common law or civil law principles has been increasingly rejected by higher courts in South Africa and Canada, e.g. in Alexkor Ltd v The Richtersveld Community 2004 5 SA 469 (CC) and Delgamuukw v British Columbia 1997 3 SCR 1010. This paper explores the methodology the courts should follow to determine what the distinctive nature of customary land tenure is. As customary land tenure is not codified or based on legislation, the court has to rely, in addition to the evidence of indigenous peoples, on the expert evidence of anthropologists and sociologists in determining the nature of aboriginal title (in Canada) and indigenous land tenure (in South Africa). The court must approach the rules of evidence and interpret the evidence with a consciousness of the special nature of aboriginal claims and the evidentiary difficulties in proving a right which originates in times where there were no written records of the practices, customs and traditions engaged in. The court must not undervalue the evidence presented simply because that evidence does not conform precisely with the evidentiary standards that would be applied in, for example, a private law tort case.
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Natcher, David, Clifford Hickey, Mark Nelson, and Susan Davis. "Implications of Tenure Insecurity for Aboriginal Land Use in Canada." Human Organization 68, no. 3 (September 2009): 245–57. http://dx.doi.org/10.17730/humo.68.3.60pp7583m183t1t1.
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Banner, Stuart. "Why Terra Nullius? Anthropology and Property Law in Early Australia." Law and History Review 23, no. 1 (2005): 95–131. http://dx.doi.org/10.1017/s0738248000000067.
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The British treated Australia as terra nullius—as unowned land. Under British colonial law, aboriginal Australians had no property rights in the land, and colonization accordingly vested ownership of the entire continent in the British government. The doctrine of terra nullius remained the law in Australia throughout the colonial period, and indeed right up to 1992.
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Sumaryani, Sri, and Zuhrul Anam. "Reconciling Aboriginal and White Australians by Negotiating Spatial Boundaries in The Secret River:." k@ta 24, no. 1 (July 5, 2022): 11–21. http://dx.doi.org/10.9744/kata.24.1.11-21.
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The dichotomic concept of space between white and Aboriginal Australians has been widely used in the colonial discourse. Through The Secret River, Grenville dismantles the binary oppositions that serves as the main strategy for colonization. We argue that space as a medium of negotiation is used as her strategy to involve in the national reconciliation movement. Postmemory is employed to explain the strategy of choosing spatial locations that links with Grenville’s intergenerational memories. The analysis reveals that the boundaries created by the settlers upon the disputed land cannot successfully cover the chaotic and heterogenous nature of the Aboriginal Dharug land. Instead, the previous characteristics of the land keep appearing as a form of resistance. During the attempt, the settlers slowly recognize the similar nature of the Dharug’s living space to theirs. The process represents the ongoing understanding between the two parties which signifies the spirit of the national reconciliation movement.
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HAMILTON, ANNETTE. "We Are Here: Politics of Aboriginal Land Tenure. EDWIN N. WILMSEN." American Ethnologist 17, no. 3 (August 1990): 565–66. http://dx.doi.org/10.1525/ae.1990.17.3.02a00160.
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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.
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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.
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Sneddon, David. "Indigenous Australians and Muslims." Australian Journal of Islamic Studies 5, no. 1 (June 25, 2020): 67–87. http://dx.doi.org/10.55831/ajis.v5i1.241.
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For many years, Australia’s Aboriginal and Torres Strait Islander peoples had a long history of contact with the regions to the north of Australia. This preceded European contact by many years and led to fruitful dialogue and levels of social cohesion between Muslims from the Macassan and Malay region and the Indigenous people of Arnhem Land and beyond. The area of contact was widespread, encompassing around 3,000 km of Australia’s northern coastline. Initial contact was most likely with the people known as the Baijini, referred to as “followers of Allah”, followed by the Macassans. This article has two fundamental arguments concerning the nature and level of dialogue between Muslims and Indigenous Australians prior to the 20th Century. Firstly, there are established links that dialogue occurred in this era, as is evident by the linguistic traces, syncretic absorption of rituals and beliefs and the transference of technology. Secondly, whilst the primary objective of the interaction and dialogue was trade focussed, some of the Baijini and Macassans used this contact and trade as a vehicle for the purpose of da’wah (proselytizing or invitation to Islam, The syncretic nature of this dialogue has left a lasting legacy with many Indigenous peoples in Arnhem Land, including ceremonies and rituals reflecting certain concepts or ideas from Islam and other Macassan beliefs. Ultimately, this long term dialogue declined following the banning of the Macassan trepang fleets in 1906, however, the legacy remains to this day.
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Cleary, Paul. "Native title contestation in Western Australia's Pilbara region." International Journal for Crime, Justice and Social Democracy 3, no. 3 (December 1, 2014): 132–48. http://dx.doi.org/10.5204/ijcjsd.v3i3.182.
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The rights afforded to Indigenous Australians under the Native Title Act 1993 (NTA) are very limited and allow for undue coercion by corporate interests, contrary to the claims of many prominent authors in this field. Unlike the Commonwealth’s first land rights law, Aboriginal Lands Rights (Northern Territory) Act 1976 (ALRA) , the NTA does not offer a right of veto to Aboriginal parties; instead, they have a right to negotiate with developers, which has in practice meant very little leverage in negotiations for native title parties. And unlike ALRA, developers can deal with any Indigenous corporation, rather than land councils. These two factors have encouraged opportunistic conduct by some developers and led to vexatious litigation designed to break the resistance of native title parties, as demonstrated by the experience of Aboriginal corporations in the iron ore-rich Pilbara region of Western Australia.
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Kerrigan, Vicki, Rarrtjiwuy Melanie Herdman, David P. Thomas, and Marita Hefler. "'I still remember your post about buying smokes': a case study of a remote Aboriginal community-controlled health service using Facebook for tobacco control." Australian Journal of Primary Health 25, no. 5 (2019): 443. http://dx.doi.org/10.1071/py19008.
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Many Aboriginal Community Controlled Health Services (ACCHS) embrace Facebook as an organisational tool to share positive stories, which counter the negative narrative surrounding Aboriginal issues. However, the Facebook algorithm prioritises posts on personal pages over organisations. To take advantage of the algorithm, this project paid three Yolŋu employees of a north-east Arnhem Land ACCHS to share quit smoking messages on their personal Facebook pages. Smoking prevalence among Aboriginal and Torres Strait Islander Australians is nearly three-fold higher than non-Indigenous Australians, and previous research has identified the need for culturally appropriate communication approaches to accelerate the decline in Indigenous smoking. This research found Yolŋu participants nurtured healthy behaviours through compassionate non-coercive communications, in contrast to fear-inducing health warnings prevalent in tobacco control. Cultural tailoring of tobacco control messages was achieved by having trusted local health staff sharing, and endorsing, messages regardless of whether the content was Indigenous specific. This research also revealed online Facebook activity does not reflect the reach of posts, which may extend beyond social media users to individuals who do not have a Facebook profile.
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Sutton, Peter. "The Robustness of Aboriginal Land Tenure Systems: Underlying and Proximate Customary Titles." Oceania 67, no. 1 (September 1996): 7–29. http://dx.doi.org/10.1002/j.1834-4461.1996.tb02569.x.
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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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O'BRIEN, COLLEEN MARIE. "Socialization, Land, and Citizenship among Aboriginal Australians: Reconciling Indigenous and Western Forms of Education." American Anthropologist 108, no. 4 (December 2006): 915–16. http://dx.doi.org/10.1525/aa.2006.108.4.915.
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Hunter, Andrew, and Brian Ballantyne. "Lis and Land Tenure: an Examination of Fuzzy Theory as a Means of Assessing Aboriginal Land Rights." Australian Surveyor 45, no. 2 (December 2000): 35–45. http://dx.doi.org/10.1080/00050354.2000.10558814.
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Gorman, Julian, and Sivaram Vemuri. "Social implications of bridging the gap through ‘caring for country’ in remote Indigenous communities of the Northern Territory, Australia." Rangeland Journal 34, no. 1 (2012): 63. http://dx.doi.org/10.1071/rj11037.
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‘Caring for country’ is a term used to describe the complex spiritual affiliation that encompasses the rights and responsibilities that Aboriginal Australians have with their land. It includes their custodial responsibilities for keeping the land healthy and its species abundant. This ontology and associated practice of ‘caring for country’ continues across large sections of the Northern Territory of Australia through customary practice and through the Indigenous Ranger Program. This Program has been described as a ‘two toolbox approach’, which combines traditional ecological knowledge with more conventional land management practice, to manage landscapes for their natural and cultural values. Since 2007 there have been several policy initiatives which have changed the dynamics in Aboriginal communities which in turn has affected the structure of the Indigenous Ranger Program. In response to the dire social conditions facing Aboriginal communities in the Northern Territory, the Commonwealth Government initiated the Northern Territory Emergency Response, which was a ‘top down’ approach with very little community engagement. At around the same time there was a shift in the way Indigenous Rangers jobs were funded. The unintended impact of this was a reduction in the number of Aboriginal people connected to the Ranger Program and potentially less input from culturally appropriate decision makers for land management. Another influencing policy change involved a shift in Commonwealth funding for land management from Natural Heritage Trust to Caring For Our Country funding. This new funding is more targeted and has changed the nature of the Ranger Program to being less ‘program based’ and more ‘outcome based’ by packaging many land management activities as ‘Fee for Service’ contracts. The transformation is taking place in a prescriptive manner. In this paper we advocate a more community-based approach which allows for greater community involvement in planning, decision making and governance.
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Hoddie, Matthew. "Preferential Policies and the Blurring of Ethnic Boundaries: The Case of Aboriginal Australians in the 1980s." Political Studies 50, no. 2 (June 2002): 293–312. http://dx.doi.org/10.1111/1467-9248.00371.
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I argue against the commonly held view that ethnically based preferential policies consistently lead to the construction of well-defined boundaries between collectivities. Using a statistical study of Australia as a case, I demonstrate that preferential programs, under certain conditions, may blur the boundaries between groups. This trend is reflected in the growing number of individuals in the early 1980s who chose to claim an Aboriginal identity in Australian states that increasingly recognized indigenous land claims.
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Heckenberg, Robyn. "Learning in Place, Cultural Mapping and Sustainable Values on the Millawa Billa (Murray River)." Australian Journal of Indigenous Education 45, no. 1 (September 28, 2015): 1–10. http://dx.doi.org/10.1017/jie.2015.23.
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This paper presents an Indigenous perspective on the significance of land, culture and Indigenous rights. The United Nations (UN) Declaration on the Rights of Indigenous Peoples promote the importance of traditional Indigenous societies, such as Aboriginal Australians. Participating in caring for country methods and having a close on-going relationship to the land is also supported in this Declaration. As well as this, these principles support the notion of Indigenous education for community, and youth in particular, in places of cultural significance and places of longstanding occupation. All of this lends itself to an Aboriginal way of being in terms of cultural teaching and learning. These principles are incorporated into a performative perspective of traditional pedagogy and the incorporation of cultural practices in a best practice model that can incorporate cultural mapping as an exercise that expounds environmental and ecological perspectives within learning places on the land. Through connection to land and community relationships to cultural knowledge and cultural values, this paper will provide an Indigenous standpoint on Indigenous experiences and senses of place and the importance of the UN Declaration on the Rights of Indigenous Peoples in advancing significant principles and initiatives that value Indigenous ways of being and doing.
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Spencer, Rochelle, Martin Brueckner, Gareth Wise, and Bundak Marika. "Capacity development and Indigenous social enterprise: The case of the Rirratjingu clan in northeast Arnhem Land." Journal of Management & Organization 23, no. 6 (November 2017): 839–56. http://dx.doi.org/10.1017/jmo.2017.74.
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AbstractWith the widespread shift from models of welfare to business-led development, capacity development offers a useful lens from which to consider the emergence of Indigenous social enterprise as a business-led development approach. We explore capacity development from the international development literature and identify capacity development principles in the context of an Indigenous social enterprise in remote northeast Arnhem Land. Here, Aboriginal Australians continue to experience poverty and marginalisation. This paper provides an ethnographic example of the relationship between Indigenous social enterprise and capacity development. Identifying principles of capacity development in this rich context reveals the remit of the Indigenous social enterprise privileges environmental stewardship and cultural maintenance.
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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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Verran, Helen, and Michael Christie. "Doing Difference Together." Culture and Dialogue 1, no. 2 (July 23, 2013): 21–36. http://dx.doi.org/10.1163/24683949-00102002.
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Our essay begins with a story of a disagreement between a senior Aboriginal elder and an eminent Australian environmental scientist about whether two plants are the same or different. This highly specific disagreement, which occurred in the context of an attempt to exchange knowledge about land management, brings into focus what is involved in developing a philosophically sophisticated postcolonial dialogue as part of knowledge and culture work with Yolŋu Aboriginal Australians. We propose an Australian comparative empirical philosophical inquiry (ACEPI) as an intervention located in such encounters to prolong the possibilities for “doing difference” before forming concepts, through which a specific “going on together” becomes possible. We explain why we aspire to dialogue and recognize the worth of ontic discomfort, which might offer resources for ontic innovation. We also briefly discuss a project using a contrived analytic archive of Yolŋu texts, generated over the past twenty-five years.
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Gilbert, Jérémie. "Historical Indigenous Peoples' Land Claims: A Comparative and International Approach to the Common Law Doctrine on Indigenous Title." International and Comparative Law Quarterly 56, no. 3 (July 2007): 583–611. http://dx.doi.org/10.1093/iclq/lei183.
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AbstractWithin common law systems a body of jurisprudence has developed according to which indigenous peoples' land rights have been recognized based upon historical patterns of use and occupancy and corresponding traditional land tenure. Looking at the emerging common law doctrine on aboriginal or native title, this article examines how legal institutions are building a theory on historical land claims through the recognition of indigenous laws deriving from prior occupation. The article analyses how the common law doctrine builds a bridge between past events and contemporary land claims. The aim of this article is to examine to what extent the common law doctrine proposes a potential model for the development of a legal theory on the issue of indigenous peoples' historical land claims. In doing so the article analyses how the common law doctrine compares with international law when dealing with historical arguments by focusing on issues of intertemporal law and extinguishment.
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Watt, Elizabeth, Emma Kowal, and Carmen Cummings. "Traditional Laws Meet Emerging Biotechnologies: The Impact of Genetic Genealogy on Indigenous Land Title in Australia." Human Organization 79, no. 2 (June 2020): 140–49. http://dx.doi.org/10.17730/1938-3525.79.2.140.
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The increasing popularity and availability of genetic testing has the potential to play into debates surrounding forms of Aboriginal and Torres Strait Islander land ownership known as “native title.” This paper draws on research with applied anthropologists working in native title, and a review of descriptions of native title holders in existing determinations, to address three key questions: Are native title holders and claimants interested in using genetic genealogy for claiming native title or resolving membership disputes? If so, can this biotechnology offer them the kind of information they seek? And finally, does the legal framework allow or support its use for these purposes? Our findings highlight the importance of disseminating current information about genetic genealogy among Indigenous Australians and having frank conversations about the opportunities and limits of genetic technologies in this context.
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Edwards, G. P., G. E. Allan, C. Brock, A. Duguid, K. Gabrys, and P. Vaarzon-Morel. "Fire and its management in central Australia." Rangeland Journal 30, no. 1 (2008): 109. http://dx.doi.org/10.1071/rj07037.
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Over the last 130 years, patterns of land use in central Australia have altered dramatically, and so too have fire regimes and fire management objectives. Although Aboriginal people still have tenure over large parts of the landscape, their lifestyles have changed. Most Aboriginal people now live in towns and settlements and, although fire management is still culturally important, the opportunities for getting out on country to burn are constrained. Large parts of the landscape are now used for pastoral production. Under this land use the management objective is often one of fire exclusion. The other large-scale land use is for conservation. Here, fire management has a greater focus on conserving biodiversity using various burning strategies. In this paper we explore contemporary fire regimes in central Australia. Widespread fire events are found to be associated with two or more consecutive years of above-average rainfall. Although most of the fires linked with these high rainfall periods occur during the warmer months, in recent times these fires have exhibited increased activity during the cooler months. There has been a concomitant increase in the number and size of these fires and in the number of fires associated with roads. We also explored current fire management issues on Aboriginal, pastoral and conservation lands. Current fire management goals are not being wholly met on any of these land tenures in central Australia and social conflict sometimes emerges as a result. There are overlaps in management aims, issues and the under-achievement of desired outcomes across the land tenures which lead us to five key recommendations for improving fire management outcomes in central Australia. We finish with some comments on associated opportunities for livelihood enhancement based on the management of fire.
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Worrall-Carter, Linda, Karen Daws, Muhammad Aziz Rahman, Sarah MacLean, Kevin Rowley, Shawana Andrews, Andrew MacIsaac, et al. "Exploring Aboriginal patients’ experiences of cardiac care at a major metropolitan hospital in Melbourne." Australian Health Review 40, no. 6 (2016): 696. http://dx.doi.org/10.1071/ah15175.
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Objectives The aim of the present study was to explore Aboriginal patients’ lived experiences of cardiac care at a major metropolitan hospital in Melbourne. Methods The study was a qualitative study involving in-depth interviews with a purposive sample of 10 Aboriginal patients who had been treated in the cardiology unit at the study hospital during 2012–13. A phenomenological approach was used to analyse the data. Results Eight themes emerged from the data, each concerning various aspects of participants’ experiences: ‘dislike of hospitals’, ‘system failures’, ‘engagement with hospital staff’, ‘experiences of racism’, ‘health literacy and information needs’, ‘self-identifying as Aboriginal’, ‘family involvement in care’ and ‘going home and difficulties adapting’. Most participants had positive experiences of the cardiac care, but hospitalisation was often challenging because of a sense of dislocation and disorientation. The stress of hospitalisation was greatly mediated by positive engagements with staff, but at times exacerbated by system failures or negative experiences. Conclusion Cardiac crises are stressful and hospital stays were particularly disorienting for Aboriginal people dislocated from their home land and community. What is known about the topic? Aboriginal people have higher mortality rates due to cardiovascular diseases compared with other Australians. Along with different factors contributing to the life expectancy gap, Aboriginal people also face significant barriers in the use of the healthcare system. What does this paper add? Aboriginal patients’ lived experience of cardiac care at a major metropolitan hospital in Melbourne is explored in this paper. Different issues were revealed during their interaction with the hospital staff and the hospital system in conjunction with their cultural aspect of patient care. What are the implications for practitioners? Positive interactions with staff, ongoing support from family and community, culturally appropriate cardiac rehabilitation programs can improve the cardiac care experiences of Aboriginal patients.
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Cole, Daniel G., and E. Richard Hart. "The Importance of Indigenous Cartography and Toponymy to Historical Land Tenure and Contributions to Euro/American/Canadian Cartography." ISPRS International Journal of Geo-Information 10, no. 6 (June 8, 2021): 397. http://dx.doi.org/10.3390/ijgi10060397.
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Indigenous maps are critical in understanding the historic and current land tenure of Indigenous groups. Furthermore, Indigenous claims to land can be seen in their connections via toponymy. European concepts of territory and political boundaries did not coincide with First Nation/American Indian views, resulting in the mistaken view that Natives did not have formal concepts of their territories. And Tribes/First Nations with cross-border territory have special jurisdictional problems. This paper illustrates how many Native residents were very spatially aware of their own lands, as well as neighboring nations’ lands, overlaps between groups, hunting territories, populations, and trade networks. Finally, the Sinixt First Nation serve as a perfect example of a case study on how an Aboriginal people are currently inputting and using a GIS representation of their territory with proper toponymy and use areas.
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Kennett, Rod, N. Munungurritj, and Djawa Yunupingu. "Migration patterns of marine turtles in the Gulf of Carpentaria, northern Australia: implications for Aboriginal management." Wildlife Research 31, no. 3 (2004): 241. http://dx.doi.org/10.1071/wr03002.
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Marine turtles regularly migrate hundreds to thousands of kilometres between nesting beaches and home foraging grounds. Effective conservation of marine turtles requires understanding of migration patterns in order to facilitate regional cooperation across the turtles' migratory range. Indigenous Australians maintain traditional rights and responsibilities for marine turtle management across much of the northern Australian coast. To better understand turtle migrations and identify with whom the Aboriginal people of north-east Arnhem Land (Yolngu) share turtles, we used satellite telemetry to track the migration routes of 20 green turtles (Chelonia mydas) departing from a nesting beach ~45 km south of Nhulunbuy, north-east Arnhem Land, Northern Territory, Australia. All tracked turtles remained within the Gulf of Carpentaria. These results suggest that the foraging habitat for adults of this nesting population may be largely confined to the Gulf, offering an optimistic scenario for green turtle conservation. Given these results and the critical role indigenous people play in conserving and managing marine turtles, we recommend that a formal network of indigenous communities be established as the foundation of a community-based turtle-management strategy for the Gulf of Carpentaria region.
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Abu Bakar, Noraziah, Faridah Hussain, Haswira Nor Hashim, and Rozlinda Abdullah. "Equitable Compensation for Orang Asli Upon Eviction: The Malaysian experience." Environment-Behaviour Proceedings Journal 7, SI7 (August 31, 2022): 465–69. http://dx.doi.org/10.21834/ebpj.v7isi7.3817.
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The Malaysian land law provides that the title shall be indefeasible upon registration and security of tenure is guaranteed. However, for the Orang Asli, the Aboriginal Peoples Act 1954 (Act 134) only declares a communal right to the native for them to live and the right to revoke the declaration is vested in the government. It is now left to the court's decision in case law to decide the fate of the Orang Aslis' rights to land. This article aims to examine the Orang Aslis' land rights and the involuntary resettlement compensation accorded to them by using a doctrinal approach. Keywords: Registration; Aborigines; Revocation; Compensation eISSN: 2398-4287© 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7iSI7%20(Special%20Issue).3817
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Davis, Ben W., and Christopher J. Carle. "Biodiversity protection offsets in the Northern Territory – the Ichthys LNG story." APPEA Journal 62, no. 2 (May 13, 2022): S243—S245. http://dx.doi.org/10.1071/aj21194.
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Protection of land and sea country in the Northern Territory (NT) for biodiversity offsets is difficult. Land tenure, competing management priorities and a lack of data mean securing land for conventional offsets, especially for long-term projects, is problematic for potential offset scenarios. Despite these challenges, the INPEX-led Ichthys Joint Venture is required to protect an area of land and sea country in the NT to offset the perceived impacts to the environment of the Ichthys LNG energy development. The requirement stems from the Commonwealth Government Approval EPBC 2008/4208 Conditions 11(b) and 11(c); and relates to the development of Ichthys LNG at Bladin Point and associated dredging activities. Numerous attempts have been made by INPEX, on behalf of its Ichthys Joint Venture participants, to meet these offset requirements, spanning a 10-year history and involving multiple stakeholders. Many lessons have been learnt along this journey, and this paper aims to shed light on INPEX’s attempts to find practical solutions to these challenges. Recently, the Commonwealth Government accepted a novel industry approach put forward by INPEX to work with Aboriginal Traditional Owners to protect and manage country for future generations. If successful, it is expected to deliver positive outcomes beyond the environment it protects.
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Hunt, M. W. "NATIVE TITLE AND ABORIGINAL HERITAGE ISSUES AFFECTING OIL AND GAS EXPLORATION AND PRODUCTION." APPEA Journal 41, no. 2 (2001): 115. http://dx.doi.org/10.1071/aj00061.
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This paper is principally concerned with native title issues as they affect oil and gas exploration and production. However, it also reviews Aboriginal heritage laws and practices because they have the potential to be just as disruptive to an expeditious exploration program or to the construction of a production facility as do native title claims.The paper focusses on onshore petroleum exploration and production because the right to negotiate under the Native Title Act (NTA) does not apply offshore. However, the paper does consider offshore because the NTA can still affect offshore petroleum explorers and producers; either because their area of interest could include an island within a State or Territory jurisdiction or because the facilities to treat the offshore oil and gas could be located onshore.The paper examines the key provisions of the NTA which are relevant to petroleum explorers and producers, principally the subject of tenure to ground. It considers the validity of already granted titles. It then examines the process of application for new titles.Although the NTA is the common source of problems throughout Australia, it is necessary for the paper to consider the situation in each State and Territory, since the titles are different and the government processes of dealing with native title issues differs in each jurisdiction.Although the focus of the paper is on how to cope with the right to negotiate, the paper considers some of the categories of future acts in respect of which the right to negotiate does not apply (specifically, procedures for infrastructure titles, renewals and extensions of titles, the expedited procedure, indigenous land use agreements, reserve land and approved exploration etc acts).The paper mentions the Federal Court decisions in the Miriuwung Gajerrong and Croker Island native title claims and ponders the options for the High Court in deciding the recent appeals.The paper’s conclusion is that a negotiated agreement is the only way to cope with native title issues. The contents of such an agreement are considered.
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Price, Owen, and Bryan Baker. "Fire regimes and their correlates in the Darwin region of northern Australia." Pacific Conservation Biology 13, no. 3 (2007): 177. http://dx.doi.org/10.1071/pc070177.
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A nine year fire history for the Darwin region was created from Landsat imagery, and examined to describe the fire regime across the region. 43% of the region burned each year, and approximately one quarter of the fires occur in the late dry season, which is lower than most other studied areas. Freehold land, which covers 35% of the greater Darwin region, has 20% long-unburnt land. In contrast, most publicly owned and Aboriginal owned land has very high fire frequency (60-70% per year), and only 5% long unburnt. It seems that much of the Freehold land is managed for fire suppression, while the common land is burnt either to protect the Freehold or by pyromaniacs. Generalized Linear Modelling among a random sample of points revealed that fire frequency is higher among large blocks of savannah vegetation, and at greater distances from mangrove vegetation and roads. This suggests that various kinds of fire break can be used to manage fire in the region. The overall fire frequency in the Darwin region is probably too high and is having a negative impact on wildlife. However, the relatively low proportion of late dry season fires means the regime is probably not as bad as in some other regions. The management of fire is ad-hoc and strongly influenced by tenure. There needs to be a clear statement of regional fire targets and a strategy to achieve these. Continuation of the fire mapping is an essential component of achieving the targets.
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PICKARD, JOHN. "The Transition from Shepherding to Fencing in Colonial Australia." Rural History 18, no. 2 (October 2007): 143–62. http://dx.doi.org/10.1017/s0956793307002129.
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AbstractThe transition from shepherding to fencing in colonial Australia was a technological revolution replacing labour with capital. Fencing could not be widespread in Australia until an historical conjunction of technological, social and economic changes: open camping of sheep (from about 1810), effective poisoning of dingoes with strychnine (from the mid-1840s), introduction of iron wire (1840s), better land tenure (from 1847), progressive reduction of Aboriginal populations, huge demand for meat (from 1851) and high wages (from 1851). Labour shortages in the gold-rushes of the early 1850s were the final trigger, but all the other changes were essential precursors. Available data are used to test the alleged benefits of fencing: a higher wool cut per head; an increased carrying capacity; savings in wages and the running costs of stations; less disease in flocks; larger sheep; higher lambing percentages, and use of land unsuitable for shepherding. Many of the benefits were real, but some cannot be verified. By the mid-1880s, over ninety-five per cent of sheep in New South Wales were in paddocks, wire fences were spreading rapidly, and the cost of fences was falling. However, shepherding persisted in remote northern areas of Australia until well into the twentieth century.
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J. Woodley, Carolyn, Sean Fagan, and Sue Marshall. "Wadawurrung Dya Baap Ngobeeyt: teaching spatial mapping technologies." Campus-Wide Information Systems 31, no. 4 (July 29, 2014): 276–87. http://dx.doi.org/10.1108/cwis-10-2013-0059.
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Purpose – Aboriginal communities in Australia must have mapping information and technology to effectively and independently administer their land holdings and to define, evidence and thus protect their community and cultural identity. The purpose of this paper is to report on a pilot project that developed a customisable education programme to support Indigenous communities in the uptake of spatial mapping technologies to protect and manage cultural heritage in Victoria, Australia. Design/methodology/approach – A training programme to support Wadawurrung capabilities in spatial mapping technologies was developed, delivered and evaluated. Concurrently, the system's database was indigenised by Wadawurrung cultural heritage workers. Types and numbers of culturally significant sites mapped using the technologies were collated. The impact of the training and technologies for students and the Wadawurrung community was gauged through participation levels and evaluations. The approach to indigenous spatial mapping projects is informed by postcolonial theories interrogating neo-colonialist cartographic practices. Findings – Indigenous communities need to be resourced in the uptake of spatial mapping technologies and if universities are going to be involved in co-developing positive learning experiences that encourage the uptake of the technologies, they must have appropriate and respectful relationships with Aboriginal communities. Training programmes need to accommodate learners with diverse educational experiences and technological wherewithal. Research limitations/implications – Findings from the training evaluations are based on a small number of participants; however, they seem to be supported by literature. Practical implications – The education model developed is customisable for any Indigenous community in Australia. Social implications – The social and political importance of spatial mapping technologies for Indigenous Australians is evident as is the need for educational providers to have appropriate and respectful relationships with Aboriginal communities to co-develop positive learning experiences that encourage the uptake of the technologies. Originality/value – The Wadawurrung Dya Baap Ngobeeyt Cultural Heritage Mapping and Management Project developed practical strategies to build community capacity in Aboriginal Cultural Heritage Management and Protection. The educational programme developed supported learners to use technologies in cultural heritage management. Data were collected using community-developed fields for inclusion and culturally appropriate encryption of data.
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Walker, Bruce W. "Radicalising the rangelands: disruptive change or progressive policy?" Rangeland Journal 37, no. 6 (2015): 631. http://dx.doi.org/10.1071/rj15050.
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Only ~15% of Australians now live outside the cities and the essentially suburban coastal corridor. Those coastal suburbs are home not to the descendants of drovers and Anzacs, but to ambitious migrants from Asia and the Middle–East, with no taste for rural life. Under pressure of globalisation and market economics the narrative of the rangelands has changed and with that the national interest in the rangelands has declined. Increasingly self-interest has over-powered national interest in the rangelands. The traditional narrative relied on mining, pastoralism and tourism and the contest for land and resources between these sectors and Aboriginal interests. The early champions in each of these sectors were revered. Today these sectors are driven more by self-interest and international investors than national interest. Today, there is not the same recognition of the names like Kidman or Flynn or Perkins as in the past. The rangelands are no longer in the hearts and minds of the nation. Rangelands impinge to a degree on national security through the buffer of confidence their vast expanse provides to coastal communities. Rangelands also figure in the national conscience through the complexity of issues around ‘the problem’ of Aboriginal lifestyles as perceived by coastal communities. Yet topics that spark national interest in rangelands are hard to identify unless they relate to share dividends. In this indifferent environment, will the rangelands benefit from grand national-policy initiatives or from increasingly focussed progressive policy? This paper argues for a narrative with a more disruptive and innovative radicalisation of the rangelands to re-ignite national interest and national investment.
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Treseder, Leslie, and Naomi T. Krogman. "Features of First Nation forest management institutions and implications for sustainability." Forestry Chronicle 75, no. 5 (October 1, 1999): 793–98. http://dx.doi.org/10.5558/tfc75793-5.
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This paper provides an overview of three approaches to forest management being applied by First Nations in Canada: industrial forestry, forest co-management and community forests. Industrial forestry, involving large-scale harvesting of timber, has been successful in increasing employment levels for some First Nations. However, industrial forestry is difficult to pursue due to the significant financial and timber resources it requires, and it may result in social conflicts between timber harvesters and traditional users of the forest. Forest co-management refers to shared management of forest resources by First Nations, government and/or industry. Benefits of co-management for First Nations can include better decision-making, increased employment opportunities, and cultural sensitivity toward First Nation forestry concerns. Disadvantages can include inequality of the partners in co-management arrangements and lack of public involvement in decision-making. Community forests often include local control, local investment of profits, and greater attention to the long term returns from the forest. The community forest approach may be hindered by a lack of profit, an absence of alternative tenure arrangements and other models to follow, and difficult access to financial resources and adequate land bases. The current state of institutional reform offers hope for the incorporation of Aboriginal objectives in sustainable forest management. New institutions can contribute to sustainability in forest-dependent Aboriginal communities by increasing commitment to and support of local forest management practices. Key Words: forest sociology, sustainable forest management, First Nations, social institutions, industrial forestry, forest co-management, community forests
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Kenneally, Kevin F. "Kimberley tropical monsoon rainforests of western Australia: perspectives on biological diversity." Journal of the Botanical Research Institute of Texas 12, no. 1 (July 20, 2018): 149–228. http://dx.doi.org/10.17348/jbrit.v12.i1.927.
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There are more than 1,500 patches of monsoon rainforest, totaling 7,000 hectares, scattered across 170,000 square km of the tropical Kimberley region of Western Australia. They are small, isolated and embedded within a mosaic of mostly flammable eucalypt savanna woodlands. The status and condition of Kimberley monsoon rainforest biodiversity are assessed based on geographically comprehensive survey data from a total of 100 sites and opportunistic collecting in many others. Monsoon rainforests are rich in species not found in the region’s other vegetation communities. Most rainforests and their associated faunal assemblages are not currently reserved and many of the survey sites were found to be severely disturbed by fire and introduced feral cattle. The disturbance impact of fires, introduced animals and weeds is shown to apply generally across the three major forms of land tenure operating in the Kimberley; namely, Aboriginal land (including Indigenous Protected Areas), Crown land (including pastoral leasehold), and national parks and reserves. The implications of these disturbance factors on the conservation and management practices of monsoon rainforest patches in the region are considered. It is concluded that conservation of patches requires active fire and feral animal management. Equally, however, the long-term genetic viability of these small scattered patches and populations requires effective conservation at the landscape scale. Mounting evidence of the Kimberley as a historical and significant center of refugia warrants action from scientists, governments, conservation agencies, Indigenous landholders as well as local communities to protect and conserve its unique biota and the processes responsible for generating and sustaining it.
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Hall, Jay. "Editorial." Queensland Archaeological Research 11 (December 1, 1999): ii. http://dx.doi.org/10.25120/qar.11.1999.82.
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It seems somehow appropriate that the final issue of QAR in this millennium departs a little from what has gone before and perhaps epitomizes the future shape of archaeological practice and product in this country. QAR 11 not only happens to fall just as the twentieth-century ticks over but it also happens to represent a positive and timely outcome of a lengthy and often-fraught reconciliation process between the scientific interests of Australian archaeologists and the cultural property interests of indigenous Australians. All articles in this issue concern the wide-ranging and multidisciplinary Gooreng Gooreng Cultural Heritage Project which is being carried out by the Aboriginal and Torres Strait Islander Studies Unit at the University of Queensland in collaboration with the Gurang Land Council and members of the Gooreng Gooreng Aboriginal community. This joint investigation of the Aboriginal heritage of the Burnett-Curtis area of Central Queensland began in the early 1990s and has gathered momentum as early research results triggered more detailed higher-level studies. As this region was little understood archaeologically prior to the project’s initiation, the substantive articles herein represent a significant addition to knowledge both for archaeology and the Gooreng Gooreng community – as well as a promise of much more to come. As we cross the Y2K boundary, I feel sure that this project will help signal a new level in cooperative and mutually beneficial heritage research ventures between Aboriginal traditional owners and archaeologists.This volume is distinctive for two other reasons, both of which represent a departure from past practice. It is the first to be guest-edited and is the first to be dedicated to a particular regional research project. When I was approached by Ian Lilley over a year ago to consider publishing the manuscripts being prepared on the early fieldwork results of the GGCHP as a single guest-edited volume, I relished the opportunities that this notion presented. In making available under one cover a number of related studies of a circumscribed study region it offers ready access to researchers within a coherent research design while underscoring the growing regional trend of archaeological research in this country. In line with QAR philosophy from the outset, it contains data-rich substantive articles that are, in this case, largely the distilled outcome of postgraduate thesis research. This promotion of the work of younger scholars provides the kind of recognition and encouragement that students need early in their careers. Importantly, this largely postgraduate student output within a multidisciplinary and intercultural research team highlights the positive outcomes of a healthy working relationship between campus-based Aboriginal and Torres Strait Islander units and archaeology/anthropology departments. In this case the guiding hand has been that of Michael Williams, Director of the Aboriginal and Torres Strait Islander Studies Unit at the University of Queensland, who has fought long and hard for such academic links. His appointment of Ian Lilley and Sean Ulm led to the development of a robust research program within which numerous UQ archaeology students have participated at various levels. The production of this group of papers on the GGCHP by joint editors Lilley, Ulm and Williams is testimony to both the strength and durability of this inter-departmental relationship and to just what can be achieved with good will and cooperation between universities and Aboriginal communities. The product stands as a useful model for others to emulate. As a final note, following the success of this issue, QAR would welcome the submission of other project-based and guest-edited collections of manuscripts.Jay Hall – Editor
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Woodward, Emma, and Patricia Marrfurra McTaggart. "Co-developing Indigenous seasonal calendars to support ‘healthy Country, healthy people’ outcomes." Global Health Promotion 26, no. 3_suppl (April 2019): 26–34. http://dx.doi.org/10.1177/1757975919832241.
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In caring for Country, Indigenous Australians draw on laws, knowledge and customs that have been inherited from ancestors and ancestral beings, to ensure the continued health of lands and seas with which they have a traditional attachment or relationship. This is a reciprocal relationship, whereby land is understood to become wild/sick if not managed by its people, and in turn individuals and communities suffer without a maintained connection to Country. It is well understood by Indigenous people that if you ‘look after country, country will look after you’. Indigenous knowledge systems that underpin the local care (including use and management) of Country are both unique and complex. These knowledge systems have been built through strong observational, practice-based methods that continue to be enacted and tested, and have sustained consecutive generations by adapting continually, if incrementally, to the local context over time. This paper describes a research partnership that involved the sharing and teaching of Ngan’gi Aboriginal ecological knowledge in order to reveal and promote the complex attachment of Ngan’gi language speakers of the Daly River, Australia, to water places. This engagement further led to the incremental co-development of an Indigenous seasonal calendar of aquatic resource use. The seasonal calendar emerged as an effective tool for supporting healthy Country, healthy people outcomes. It did this by facilitating the communication of resource management knowledge and connection with water-dependent ecosystems both inter-generationally within the Ngan’gi language group, as well as externally to non-Indigenous government water resource managers. The Indigenous seasonal calendar form has subsequently emerged as a tool Indigenous language groups are independently engaging with to document and communicate their own knowledge and understanding of Country, to build recognition and respect for their knowledge, and to make it accessible to future generations.
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Wilson, Annabelle, Roland Wilson, Robyn Delbridge, Emma Tonkin, Claire Palermo, John Coveney, Colleen Hayes, and Tamara Mackean. "Resetting the Narrative in Australian Aboriginal and Torres Strait Islander Nutrition Research." Current Developments in Nutrition 4, no. 5 (May 1, 2020). http://dx.doi.org/10.1093/cdn/nzaa080.
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ABSTRACT As the oldest continuous living civilizations in the world, Aboriginal and Torres Strait Islander peoples have strength, tenacity, and resilience. Initial colonization of the landscape included violent dispossession and removal of people from Country to expand European land tenure and production systems, loss of knowledge holders through frontier violence, and formal government policies of segregation and assimilation designed to destroy ontological relationships with Country and kin. The ongoing manifestations of colonialism continue to affect food systems and food knowledges of Aboriginal peoples, and have led to severe health inequities and disproportionate rates of nutrition-related health conditions. There is an urgent need to collaborate with Aboriginal and Torres Strait Islander peoples to address nutrition and its underlying determinants in a way that integrates Aboriginal and Torres Strait Islander peoples’ understandings of food and food systems, health, healing, and well-being. We use the existing literature to discuss current ways that Australian Aboriginal and Torres Strait Islander peoples are portrayed in the literature in relation to nutrition, identify knowledge gaps that require further research, and propose a new way forward.
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Wensing, Ed. "Indigenous peoples’ human rights, self-determination and local governance – Part 2." Commonwealth Journal of Local Governance, December 30, 2021, 133–60. http://dx.doi.org/10.5130/cjlg.vi25.8025.
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Part 1 of this article explored the relevance of the United Nations Declaration on the Rights of Indigenous Peoples to the Aboriginal and Torres Strait Islander peoples of Australia, particularly the key principles of self-determination and free, prior and informed consent; how the international human rights framework applies in Australia; and Australia’s lack of compliance with it. Part One concluded by discussing the Uluru Statement from the Heart, presented to all the people of Australia in 2017, and how it marked a turning point in the struggle for recognition by Australia’s Indigenous peoples.
Part 2 explores recent developments since the release of the Uluru Statement, especially at sub-national levels, in relation to treaty and truth-telling. It draws some comparisons with Canada and New Zealand, discusses the concept of coexistence, and presents a set of Foundational Principles for Parity and Coexistence between two culturally distinct systems of land ownership, use and tenure.