Journal articles on the topic 'Aboriginal Australians Languages History'
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1
Zeegers, Margaret, Wayne Muir, and Zheng Lin. "the Primacy of the Mother Tongue: Aboriginal literacy and Non-Standard English." Australian Journal of Indigenous Education 32 (2003): 51–60. http://dx.doi.org/10.1017/s1326011100003823.
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AbstractThis article describes Indigenous Australian languages as having a history of pejoration dating from colonial times, which has masked the richness and complexity of mother tongues (and more recently developed kriols) of large numbers of Indigenous Australians.The paper rejects deficit theory representations of these languages as being inferior to imported dialects of English and explains how language issues embedded in teaching practices have served to restrict Indigenous Australian access to cultural capital most valued in modern socio-economic systems. We go on to describe ways in which alternative perspectives where acknowledgment of rich, complex and challenging features of Indigenous Australian languages may be used by educators as empowering resources for teacher education and teaching in schools. Our paper stresses the urgency of establishing frameworks for language success within which to develop other successful learning outcomes of Indigenous Australians.
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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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Munro, Jennifer, and Ilana Mushin. "Rethinking Australian Aboriginal English-based speech varieties." Journal of Pidgin and Creole Languages 31, no. 1 (April 25, 2016): 82–112. http://dx.doi.org/10.1075/jpcl.31.1.04mun.
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The colonial history of Australia necessitated contact between nineteenth and twentieth century dialects of English and Aboriginal and Torres Strait Island languages. This has resulted in the emergence of contact languages, some of which have been identified as creoles (e.g. Sandefur 1979, Shnukal 1983) while others have been hidden under the label of ‘Aboriginal English’, exacerbated by what Young (1997) described as a gap in our knowledge of historical analyses of individual speech varieties. In this paper we provide detailed sociohistorical data on the emergence of a contact language in Woorabinda, an ex-Government Reserve in Queensland. We propose that the data shows that the label ‘Aboriginal English’ previously applied (Alexander 1968) does not accurately identify the language. Here we compare the sociohistorical data for Woorabinda to similar data for both Kriol, a creole spoken in the Northern Territory of Australia and to Bajan, an ‘intermediate creole’ of Barbados, to argue that the language spoken in Woorabinda is most likely also an intermediate creole.
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Christiansen, Thomas. "When Worlds Collide in Legal Discourse. The Accommodation of Indigenous Australians’ Concepts of Land Rights Into Australian Law." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 21–41. http://dx.doi.org/10.2478/slgr-2020-0044.
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Abstract The right of Australian Indigenous groups to own traditional lands has been a contentious issue in the recent history of Australia. Indeed, Aborigines and Torres Strait Islanders did not consider themselves as full citizens in the country they had inhabited for millennia until the late 1960s, and then only after a long campaign and a national referendum (1967) in favour of changes to the Australian Constitution to remove restrictions on the services available to Indigenous Australians. The concept of terra nullius, misapplied to Australia, was strong in the popular imagination among the descendants of settlers or recent migrants and was not definitively put to rest until the Mabo decision (1992), which also established a firm precedent for the recognition of native title. This path to equality was fraught and made lengthy by the fact that the worldviews of the Indigenous Australians (i.e. Aborigines and Torres Strait Islanders) and the European (mainly British and Irish) settlers were so different, at least at a superficial level, this being the level at which prejudice is typically manifested. One area where this fact is particularly evident is in the area of the conceptualisation of property and especially the notion of land “ownership” and “use”. In this paper, we will focus on these terms, examining the linguistic evidence of some of the Australian languages spoken traditionally by Indigenous Australians as one means (the only one in many cases) of gaining an insight into their worldview, comparing it with that underlying the English language. We will show that the conceptualisations manifested in the two languages are contrasting but not irreconcilable, and indeed the ability of both groups of speakers (or their descendants in the case of many endangered Australian languages) to reach agreement and come to develop an understanding of the other’s perspective is reason for celebration for all Australians.
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Curran, Georgia. "Amanda Harris. Representing Australian Aboriginal Music and Dance, 1930–1970." Context, no. 47 (January 31, 2022): 85–87. http://dx.doi.org/10.46580/cx80760.
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In Representing Australian Aboriginal Music and Dance 1930–1970, Amanda Harris sets out a history of Aboriginal music and dance performances in south-east Australia during the four-decade-long period defined as the Australian assimilation era. During this era, and pushing its boundaries, harsh government policies under the guise of ‘protection’ and ‘welfare’ were designed forcibly to assimilate Aboriginal people into the mainstream population. It is striking while reading this book how few of these stories are widely known, particularly given the heavy influence that Harris uncovers it having on the Australian art music scene of today. As such, the book makes an important contribution to the ‘truth telling’ of Australian history while also showing that—despite the severe policies during this era, including the banning of speaking in Indigenous languages and restricting the performance of ceremony—Aboriginal people have remained active agents in driving their own engagements and asserting their own culturally distinct modes of music and dance performance. This resilience against significant odds has been aptly described by one of the book’s contributors, Yorta Yorta and Dja Dja Warrung cultural leader, visual and performance artist, curator and opera singer Tiriki Onus, as ‘hiding in plain sight,’ referring to the ways in which Aboriginal people ensured the continued practice and performance of their culture by doing so in public, the only place they were allowed to…
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Eades, Diana. "Lexical struggle in court: Aboriginal Australians versus the state1." Journal of Sociolinguistics 10, no. 2 (April 2006): 153–80. http://dx.doi.org/10.1111/j.1360-6441.2006.00323.x.
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Stockigt, Clara. "Early Descriptions of Pama-Nyungan Ergativity." Historiographia Linguistica 42, no. 2-3 (December 31, 2015): 335–77. http://dx.doi.org/10.1075/hl.42.2-3.05sto.
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Summary Ergative marking and function are generally adequately described in the grammars of the small minority of the Aboriginal Australian Pama-Nyungan languages made before 1930. Without the benefit of an inherited descriptive framework in which to place foreign ergative morphosyntax, missionary-grammarians engaged a variety of terminology and descriptive practices when explaining foreign ergative structures exhibited by this vast genetic subgroup of languages spoken in an area larger than Europe. Some of the terminology had been previously employed in descriptions of other ergative languages. Other terms were innovated in Australia. The great distances separating missionary-grammarians describing different Pama-Nyungan languages, and the absence of a coordinating body fostering Australian grammatical description, meant that grammars were produced in geographic and intellectual isolation from one another. Regional schools of descriptive influence are however apparent, the strongest of which originates in grammars written by Lutheran missionaries of the ‘Adelaide School’. The synchronic descriptions of Pama-Nyungan languages made by missionary-grammarians in Australia informed the development of linguistics in Europe. There is however, little evidence of the movement of linguistic ideas from Europe back into Australia. The term ‘ergative’ to designate the case marking the agent of a transitive verb and the concept of an absolutive case became established practice in the modern era of Australian grammatical description without recognizing that the same terminology and concept of syntactic case had previously been employed in descriptions of Pama-Nyungan languages written in German. The genesis of the term ‘ergative’ originates in the description of Australian Pama-Nyungan case systems.
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Rademaker, Laura. "Mission, Politics and Linguistic Research." Historiographia Linguistica 42, no. 2-3 (December 31, 2015): 379–400. http://dx.doi.org/10.1075/hl.42.2-3.06rad.
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Summary This article investigates the ways local mission and national politics shaped linguistic research work in mid-20th century Australia through examining the case of the Church Missionary Society’s Angurugu Mission on Groote Eylandt in the Northern Territory and research into the Anindilyakwa language. The paper places missionary linguistics in the context of broader policies of assimilation and national visions for Aboriginal people. It reveals how this social and political climate made linguistic research, largely neglected in the 1950s (apart from some notable exceptions), not only possible, but necessary by the 1970s. Finally, it comments on the state of research into Aboriginal languages and the political climate of today. Until the 1950s, the demands of funding and commitment to a government policy of assimilation into white Australia meant that the CMS could not support linguistic research and opportunities for academic linguists to conduct research into Anindilyakwa were limited. By the 1960s, however, national consensus about the future of Aboriginal people and their place in the Australian nation shifted and governments reconsidered the nature of their support for Christian missions. As the ‘industrial mission’ model of the 1950s was no longer politically or economically viable, the CMS looked to reinvent itself, to find new ways of maintaining its evangelical influence on Groote Eylandt. Linguistics and research into Aboriginal cultures – including in partnership with secular academic agents – were a core component of this reinvention of mission, not only for the CMS but more broadly across missions to Aboriginal people. The resulting collaboration across organisations proved remarkably productive from a research perspective and enabled the continuance of a missionary presence and relevance. The political and financial limitations faced by missions shaped, therefore, not only their own practice with regards to linguistic research, but also the opportunities for linguists beyond the missionary fold. The article concludes that, in Australia, the two bodies of linguists – academic and missionary – have a shared history, dependent on similar political, social and financial forces.
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Osborne, Sam. "Learning from Anangu Histories: Population Centralisation and Decentralisation Influences and the Provision of Schooling in Tri-state Remote Communities." Australian Journal of Indigenous Education 44, no. 2 (December 2015): 127–38. http://dx.doi.org/10.1017/jie.2015.17.
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Remote Australian Aboriginal and Torres Strait Islander schools and communities are diverse and complex sites shaped by contrasting geographies, languages, histories and cultures, including historical and ongoing relationships with colonialism, and connected yet contextually unique epistemologies, ontologies and cosmologies.This paper explores the history of Anangu (Pitjantjatjara, Yankunytjatjara, Ngaanyatjarra and Ngaatjatjarra) populations, including the establishment of incorporated communities and schools across the tri-state remote region of central Australia. This study will show that Anangu have a relatively recent contact history with Europeans and Anangu experiences of engagement with colonisation and schooling are diverse and complex.By describing historical patterns of population centralisation and decentralisation, I argue that schooling and broader education policies need to be contextually responsive to Anangu histories, values, ontologies and epistemologies in order to produce an education approach that resists colonialist social models and assumptions and instead, works more effectively towards a broader aim of social justice. Through assisting educators and policy makers to acquire a clearer understanding of Anangu histories, capacities and struggle, I hope to inform a more nuanced, contextually responsive and socially-just consideration of the provision of Western education in the tri-state region.
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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.
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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in particular, of Australia in general. Despite the then wild life, Aboriginal Art covers a wide medium including painting on leaves, wood carving, rock carving, sculpture, sandpainting and ceremonial clothing, as well as artistic decorations found on weaponry and also tools. They created an enormous variety of art styles, original and deeply rich in a common viewpoint towards their background – Dreamtime and Dreaming. This philosophy of arts is reflected in each of rock engravings and rock paintings, bark paintings, cave paintings, etc. with the help of natural materials. Although it can be said that most Aboriginal communities’ way of life, belief system are somewhat similar, each Australian aboriginal community has its own language, territory, legend, customs and practices, and unique ceremonies. Due to the limit of a paper, the author focuses only on some traditional art forms typical of Australian aboriginal communities. These works were simply created but distinctively original, of earthly world but associated with sacred and spiritual life deeply flavored by a mysterious touch. Reflected by legendary stories and art works, the history of Australian Aboriginal people leaves to the next generations a marvelous heritage of mental culture.
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Dixon, R. M. W. "Australian Aboriginal Words in Dictionaries: A History." International Journal of Lexicography 21, no. 2 (January 17, 2008): 129–52. http://dx.doi.org/10.1093/ijl/ecn008.
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Carruthers, A. J. "Avant-Garde Austalgia." Journal of Foreign Languages and Cultures 6, no. 2 (December 28, 2022): 132–42. http://dx.doi.org/10.53397/hunnu.jflc.202202012.
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The Australian avant-garde raises all the contradictions of avant-garde studies in the present time. Antipodal vanguards in the 20th and 21st centuries would grapple with various aspects of Australian national history, being in various ways and times between East and West, the aligned and non-aligned, the political and geopolitical in poetics. The word “Australia,” from the Latin auster, contains meanings for “East.” Most importantly, the Antipodal vanguard exposes the contradictions of Australia’s imperial-colonial past and the struggle to overcome it. In this essay, I begin with the example of a “Dada” poem that comes from an Aboriginal rain dance, as well as the emergence of Dada poetics from the 1950s to the 1970s. Throughout I keep complexities of history and time at the forefront: what is the worth of a “marginal” national literary history of the avant-garde? What does the avant-garde mean outside Europe or the Euro-US? What can Australian Dadaism tell us about the future of avant-garde studies? Does the avant-garde always lead to nostalgia, or “Austalgia,” a hearkening after the past, as much as a striving toward the future?
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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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Adams, Mick, Kootsy (Justin) Canuto, Neil Drew, and Jesse John Fleay. "Postcolonial Traumatic Stresses among Aboriginal and Torres Strait Islander Australians." ab-Original 3, no. 2 (September 1, 2020): 233–63. http://dx.doi.org/10.5325/aboriginal.3.2.233.
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Abstract The mental health of Aboriginal and Torres Strait Islander males in Australia is often misunderstood, mainly because it has been poorly researched. When analyzing the quality of life of Aboriginal and Torres Strait Islander males, it is crucial to consider the associated factors that have directly and indirectly contributed to their poor health and wellbeing, that is, the effects of colonization, the interruption of cultural practices, displacement of societies, taking away of traditional homelands and forceful removal of children (assimilation and other policies). The displacement of families and tribal groups from their country broke up family groups and caused conflict between the original inhabitants of the lands and dislocated Aboriginal and Torres Strait Islander tribal groups. These dislocated Aboriginal and Torres Strait Islander people were forced to reside on the allocated government institutions where they would be (allegedly) protected. Whilst in the institutions they were made to comply with the authority rules and were forbidden to practice or participate in their traditional rituals or customs or speak their own tribal languages. Additionally, the dispossession from Aboriginal and Torres Strait Islander traditional lands and the destruction of culture and political, economic, and social structures have caused many Aboriginal and Torres Strait Islander people to have a pervading sense of hopelessness for the future. The traditional customs and life cycles of Aboriginal and Torres Strait Islander males were permanently affected by colonization adversely contributing to mental health problems in Aboriginal and Torres Strait Islander communities. In this article we aim to provide a better understanding of the processes impacting on Aboriginal and Torres Strait Islander males' social and emotional wellbeing.
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Charles, James A. "The Survival of Aboriginal Australians through the Harshest time in Human History: Community Strength." International Journal of Indigenous Health 15, no. 1 (November 5, 2020): 5–20. http://dx.doi.org/10.32799/ijih.v15i1.33925.
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AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.
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Rademaker, Laura. "Language and Australian Aboriginal History Anindilyakwa and English on Groote Eylandt." History Australia 11, no. 2 (January 2014): 222–39. http://dx.doi.org/10.1080/14490854.2014.11668523.
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Nirala, Bandana. "Colonial Politics and Problem of Language in David Malouf’s Remembering Babylon." International Journal of Multidisciplinary Research Configuration 1, no. 3 (July 2021): 28–34. http://dx.doi.org/10.52984/ijomrc1305.
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Language plays a critical role in postcolonial literature. English has been the dominant language of European imperialism that carried the European culture to the different colonies across the world. Australia is the settled countries where English has become not only the official and mainstream language of the country but has also put the indigenous languages on the verge of extinction. David Malouf’s Remembering Babylon is a postcolonial text that re-imagines the colonial history of Australian settlement presenting the early socio- cultural and linguistic clashes between the settlers and the Aboriginals. The present paper tries to analyze the various dimensions of language envisioning its micro to macro impacts on the individual, community and nation as well. British used English language as the weapon of spreading European culture in Australia causing the systematic replacement of local dialects and other vernacular languages; hence the issues of linguistic and cultural identities would also be among the focal points of the discussion. The paper also attempts to examine how David Malouf provides a solution by preferring and appropriating native languages and culture for the future ofs Australia.
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Furaih, Ameer Chasib. "‘Let no one say the past is dead’: History wars and the poetry of Oodgeroo Noonuccal and Sonia Sanchez." Queensland Review 25, no. 1 (June 2018): 163–76. http://dx.doi.org/10.1017/qre.2018.14.
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AbstractThe histories of Australian Aboriginal and African American peoples have been disregarded for more than two centuries. In the 1960s, Aboriginal and African American civil rights activists addressed this neglect. Each endeavoured to write a critical version of history that included their people(s). This article highlights the role of Aboriginal Australian poet Oodgeroo Noonuccal (formerly Kath Walker) (1920–93) and African American poet Sonia Sanchez (born 1934) in reviving their peoples’ history. Using Deleuze and Guattari's concept of ‘minor literature’, the essay shows how these poets deterritorialise the English language and English poetry and exploit their own poetries as counter-histories to record milestone events in the history of their peoples. It will also highlight the importance of these accounts in this ‘history war’. It examines selected poems from Oodgeroo's My People: A Kath Walker Collection and Sanchez's Home Coming and We A BaddDDD People to demonstrate that similarities in their poetic themes are the result of a common awareness of a global movement of black resistance. This shared awareness is significant despite the fact that the poets have different ethnicities and little direct literary impact upon each other.
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Cruickshank, Joanna. "Race, History, and the Australian Faith Missions." Itinerario 34, no. 3 (December 2010): 39–52. http://dx.doi.org/10.1017/s0165115310000677.
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In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.
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Gale, Mary-Anne. "Dhangu Djorra'wuy Dhäwu: A Brief History of Writing in Aboriginal Language." Aboriginal Child at School 22, no. 1 (April 1994): 22–34. http://dx.doi.org/10.1017/s0310582200006015.
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Since leaving ‘the bush’ I have been continually surprised at the ignorance that still exists about Aboriginal people and their languages. When people chat to me, and it is revealed that I used to work in Aboriginal schools in the Northern Territory, they say things like “Do you speak Aboriginal then?… Maybe you could make a sign for us saying ‘Welcome to our Kindergarten’ in Aboriginal?” I then have to explain that there are many, many different Aboriginal languages, not just one, and to say or write such things in any one of these languages requires a lot more than a mere literal translation. When I began doing research on the topic of writing in Aboriginal languages. I was again surprised at the sorts of comments people made to me. Comments like “How can you do research on writing in Aboriginal languages; I thought the Aborigines didn't even have an alphabet!”
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Gale, Mary-Anne. "Dhangum Djorra'wuy Dhäwu: A Brief History of Writing in Aboriginal Languages." Aboriginal Child at School 22, no. 2 (August 1994): 33–42. http://dx.doi.org/10.1017/s031058220000612x.
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Since leaving ‘the bush’ I have been continually surprised at the ignorance that still exists about Aboriginal people and their languages. When people chat to me, and it is revealed that I used to work in Aboriginal schools in the Northern Territory, they say things like “Do you speak Aboriginal then?… Maybe you could make a sign for us saying ‘Welcome to our Kindergarten’ in Aboriginal?” I then have to explain that there are many, many different Aboriginal languages, not just one, and to say or write such things in any one of these languages requires a lot more than a mere literal translation. When I began doing research on the topic of writing in Aboriginal languages. I was again surprised at the sorts of comments people made to me. Comments like “How can you do research on writing in Aboriginal languages: I thought the Aborigines didn't even have an alphabet!”
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Philip, Justine, and Don Garden. "Walking the Thylacine." Society & Animals 24, no. 1 (February 5, 2016): 34–62. http://dx.doi.org/10.1163/15685306-12341386.
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This report examines the history and significance of indigenous companion animals within traditional Aboriginal society and in early Euro-Australian settlements. Working from historical photographic and anthropological records, the project constructs a visual and written record of these often-transient human-animal relationships, including cockatoos who spoke in Aboriginal language; companion brolgas; and the traditions of raising the young of cassowary, emu, and dingo. It explores different pathways towards shared human and nonhuman animal spaces and how they found common ground outside of a contemporary model of domestication.
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May, Tom W., and Thomas A. Darragh. "The significance of mycological contributions by Lothar Becker." Historical Records of Australian Science 30, no. 2 (2019): 130. http://dx.doi.org/10.1071/hr19005.
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Warning Readers of this article are warned that it may contain terms, descriptions and opinions that are culturally sensitive and/or offensive to Aboriginal and Torres Strait Islanders. Silesian-born Lothar Becker spent two periods in Australia, during which he made observations on a range of natural history topics, including fungi—a group of organisms rarely noticed by contemporary naturalists. Becker compiled notes, sketches and collections of Australian fungi that he sent to Elias Fries in Sweden for identification. Unfortunately, this material has not survived, but Becker’s accounts of his time in Australia, especially that published in Das Ausland in 1873, contain remarkable first-hand observations, including some on exotic fungi. Becker’s article is one of the earliest stand-alone analyses of the affinities of the Australian mycota. Remarks on the use of fungi by Aboriginal peoples of south-eastern Australia are particularly significant, due to inclusion of a word presumed to be from Aboriginal language and the suggestion of gendered roles in the collection of edible fungi.
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Harris, J., and J. Sandefur. "The Creole Language Debate and The Use of Creoles in Australian Schools." Aboriginal Child at School 22, no. 2 (August 1994): 7–21. http://dx.doi.org/10.1017/s031058220000609x.
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The English-based creoles, which are spoken by a very large number of Aboriginal Australians, are so named because it is obvious that a large proportion of their lexicon is derived from English. This fact alone, however, does not indicate that they are merely regional varieties of English. They are distinct languages. Together with other world creoles, they are at the frontier of linguistic research and the subject of considerable controversy. One critical forum of debate centres on the validity of creoles as languages of education. It is the intention of the authors that this paper should achieve two things. Firstly, it is intended to contribute constructively to that debate. Secondly, it is intended to provide an overview of the present use of some creole languages in Australian schools.
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Poetsch, Susan. "Unrecognised language teaching: Teaching Australian Curriculum content in remote Aboriginal community schools." TESOL in Context 29, no. 1 (December 30, 2020): 37–58. http://dx.doi.org/10.21153/tesol2020vol29no1art1423.
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The case study in this article offers a descriptive account of challenges involved in teaching Australian Curriculum content in the common teaching context in remote communities where an Indigenous language is spoken as the everyday form of communication and students learn English in what is essentially a foreign language setting. An on-theground description of the work of a Primary school teaching team servesto illustrate the language teaching aspect of delivering Australian Curriculum content in areas such as History, Geography and Science. This aspect of the teaching team’s work is underestimated in the curriculum itself and in the guidance provided to teachers, yet is essential for student learning in this context. While the team draws on students’ L1 and early L2 English proficiency abilities to teach curriculum content, this work is not expedited from outside their classroom. An analysis of current curriculum offerings and the teaching team’s approaches finds that they receive little direction for the extensive language planning required. The findings suggest an urgent need for tailor-made curriculum and teacher guidance which better recognise this dual language context. This article canvases different curriculum settings that would alleviate this situation considerably, not only for this teaching team but for others in similar remote schools.
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Kerin, Rani. "Aboriginal Australians: a history since 1788, 4th edn. By Richard Broome." Journal of Pacific History 47, no. 1 (March 2012): 142–43. http://dx.doi.org/10.1080/00223344.2012.649901.
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Lavrencic, Louise M., Kim Delbaere, Gerald A. Broe, Gail Daylight, Brian Draper, Robert G. Cumming, Gail Garvey, et al. "Dementia Incidence, APOE Genotype, and Risk Factors for Cognitive Decline in Aboriginal Australians." Neurology 98, no. 11 (February 9, 2022): e1124-e1136. http://dx.doi.org/10.1212/wnl.0000000000013295.
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Background and ObjectivesAboriginal Australians are disproportionately affected by dementia, with incidence in remote populations approximately double that of non-Indigenous populations. This study aimed to identify dementia incidence and risk factors in Aboriginal Australians residing in urban areas, which are currently unknown.MethodsA population-based cohort of Aboriginal Australians ≥60 years of age was assessed at baseline and 6-year follow-up. Life-course risk factors (baseline) were examined for incident dementia or mild cognitive impairment (MCI) through logistic regression analyses; adjustments were made for age. APOE genotyping was available for 86 people.ResultsData were included from 155 participants 60 to 86 years of age (mean 65.70 years, SD 5.65 years; 59 male). There were 16 incident dementia cases (age-standardized rate 35.97/1,000 person-years, 95% confidence interval [CI] 18.34–53.60) and 36 combined incident MCI and dementia cases. Older age (odds ratio [OR] 2.29, 95% CI 1.42–3.70), male sex (OR 4.14, 95% CI 1.60–10.77), unskilled work history (OR 5.09, 95% CI 1.95–13.26), polypharmacy (OR 3.11, 95% CI 1.17–8.28), and past smoking (OR 0.24, 95% CI 0.08–0.75) were associated with incident MCI/dementia in the final model. APOE ε4 allele frequency was 24%; heterozygous or homozygous ε4 was associated with incident MCI/dementia (bivariate OR 3.96, 95% CI 1.25–12.50).DiscussionThese findings provide evidence for higher dementia incidence in Aboriginal Australians from urban areas, where the majority of Aboriginal people reside. This study also sheds light on sociodemographic, health, and genetic factors associated with incident MCI/dementia at older ages in this population, which is critical for targeted prevention strategies.
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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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Radford, Kylie, Holly A. Mack, Hamish Robertson, Brian Draper, Simon Chalkley, Gail Daylight, Robert Cumming, Hayley Bennett, Lisa Jackson Pulver, and Gerald A. Broe. "The Koori Growing Old Well Study: investigating aging and dementia in urban Aboriginal Australians." International Psychogeriatrics 26, no. 6 (February 10, 2014): 1033–43. http://dx.doi.org/10.1017/s1041610213002561.
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ABSTRACTBackground:Dementia is an emerging health priority in Australian Aboriginal communities, but substantial gaps remain in our understanding of this issue, particularly for the large urban section of the population. In remote Aboriginal communities, high prevalence rates of dementia at relatively young ages have been reported. The current study is investigating aging, cognitive decline, and dementia in older urban/regional Aboriginal Australians.Methods:We partnered with five Aboriginal communities across the eastern Australian state of New South Wales, to undertake a census of all Aboriginal men and women aged 60 years and over residing in these communities. This was followed by a survey of the health, well-being, and life history of all consenting participants. Participants were also screened using three cognitive instruments. Those scoring below designated cut-offs, and a 20% random sample of those scoring above (i.e. “normal” range), completed a contact person interview (with a nominated family member) and medical assessment (blind to initial screening results), which formed the basis of “gold standard” clinical consensus determinations of cognitive impairment and dementia.Conclusion:This paper details our protocol for a population-based study in collaboration with local Aboriginal community organizations. The study will provide the first available prevalence rates for dementia and cognitive impairment in a representative sample of urban Aboriginal people, across city and rural communities, where the majority of Aboriginal Australians live. It will also contribute to improved assessment of dementia and cognitive impairment and to the understanding of social determinants of successful aging, of international significance.
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Kimball, Geoffrey, and Karen M. Booker. "Languages of the Aboriginal Southeast: An Annotated Bibliography." Ethnohistory 39, no. 4 (1992): 520. http://dx.doi.org/10.2307/481970.
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Tee, Garry J. "Mathematics in the Pacific Basin." British Journal for the History of Science 21, no. 4 (December 1988): 401–17. http://dx.doi.org/10.1017/s0007087400025322.
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The development of systematic mathematics requires writing, and hence a non-literate culture cannot be expected to advance mathematics beyond the stage of numeral words and counting. The hundreds of languages of the Australian aborigines do not seem to have included any extensive numeral systems. However, the common assertions to the effect that ‘Aborigines have only one, two, many’ derive mostly from reports by nineteenth century Christian missionaries, who commonly understood less mathematics than did the people on whom they were reporting. Of course, in recent decades almost all Aborigines have been involved with the dominant European-style culture of Australia, and even those who are not literate have mostly learned to use English-style numerals and to handle money. Similar qualifications should be understood when speaking of any recent primitive culture.
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A.M, Frydrych, Slack-Smith L.M, Parsons R, and Threlfall T. "Oral Cavity Squamous Cell Carcinoma - Characteristics and Survival in Aboriginal and Non-Aboriginal Western Australians." Open Dentistry Journal 8, no. 1 (September 29, 2014): 168–74. http://dx.doi.org/10.2174/1874210601408010168.
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Background:Squamous cell carcinoma (SCC) is the most common type of malignancy affecting the oral cavity. While exposures to main risk factors for oral SCC such as smoking and alcohol use are higher amongst the Aboriginal people, little is known about oral cancer in this population. This study aimed to describe characteristics and survival of oral SCC in Aboriginal and non-Aboriginal Western Australians.Methods:All primary oral SCC cases reported to the Western Australian Cancer Registry (WACR) between 1990 and 1999 were analysed with respect to person characteristics including: date of birth, sex and indigenous status; and disease characteristics including: date of biopsy, disease stage and site as well as date of recurrence and date of death. Exclusion criteria included diagnosis not based on incisional or excisional biopsy, diagnosis other than oral SCC or a history of another malignant neoplasm.Results:Aboriginal individuals were more likely to reside in rural areas. No statistically significant differences in oral SCC characteristics and survival were noted between Aboriginal and non-Aboriginal Western Australians.Conclusion:This study provides new information on person and disease characteristics of Aboriginal Western Australians diagnosed with oral SCC.
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Colley, Sarah. "Archaeology and education in Australia." Antiquity 74, no. 283 (March 2000): 171–77. http://dx.doi.org/10.1017/s0003598x0006631x.
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Aboriginal, Historical and Maritime archaeology have been taught in Australian universities since the 1960s, and archaeology has made major contributions to our understanding of Australia's past. Yet many Australians are still more interested in archaeology overseas than in Australia itself. This partly reflects Australia's history as a former British colony which currently has a minority of indigenous Aboriginal and Torres Strait Islander people, many of whom regard archaeology as yet another colonial imposition which at best is largely irrelevant to their own understanding of their history. Present government policies empower Aboriginal people to veto certain kinds of archaeological research they do not agree with. At minimum this may require archaeologists to engage in what can become protracted consultation, with uncertain outcomes.
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Pinto, Sarah. "Memory, Place and Aboriginal-Settler History: Understanding Australians’ Consciousness of the Colonial Past." Australian Historical Studies 49, no. 2 (April 3, 2018): 272–74. http://dx.doi.org/10.1080/1031461x.2018.1454278.
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Anderson, Warwick. "From Racial Types to Aboriginal Clines." Historical Studies in the Natural Sciences 50, no. 5 (November 2020): 498–524. http://dx.doi.org/10.1525/hsns.2020.50.5.498.
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The mid-twentieth century Australian fieldwork of Joseph B. Birdsell illustrates, perhaps uniquely, the transition from typological structuring in physical anthropology before World War II to human biology’s increasing interest in the geographical or clinal patterning of genes and commitment to notions of drift and selection. It also shows that some morphological inquiries lingered into the postwar period, as did an attachment to theories of racial migration and hybridization. Birdsell’s intensive and long-term fieldwork among Aboriginal Australians eventually led him to criticize the settler colonialism and white racism that had made possible his expeditions and data collection. Yet he continued to regard Aboriginal communities as “island laboratories” and to treat Aboriginal people as convenient research subjects, distancing himself from their life worlds and experiences of dispossession and exploitation. This essay is part of a special issue entitled Pacific Biologies: How Humans Become Genetic, edited by Warwick Anderson and M. Susan Lindee.
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Lasorsa, Tricia. "An Analysis of the Aboriginal Education Policy Documents of Queensland." Aboriginal Child at School 18, no. 3 (July 1990): 36–45. http://dx.doi.org/10.1017/s1326011100600662.
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The analysis examines how the documents approach – if at all – several different aspects of Aboriginal education as expressed in particular by Aboriginal women, the traditional educators of Aboriginal children (Gale, 1983). These aspects include:-– Aboriginal Learning Styles– Parental and Community Involvement– The Child as an Individual– Teaching Staff – Aboriginal and non-Aboriginal– Curriculum Content – Aboriginal History; Aboriginal Studies (general); Integration into Other Subjects: and Relevance of Content– Research-based Teaching– Languages– RacismMisinterpretation of Basic Aboriginal Philosophies– Resources
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Pettigrew, Simone, Michelle I. Jongenelis, Sarah Moore, and Iain S. Pratt. "A comparison of the effectiveness of an adult nutrition education program for Aboriginal and non-Aboriginal Australians." Social Science & Medicine 145 (November 2015): 120–24. http://dx.doi.org/10.1016/j.socscimed.2015.09.025.
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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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Tyquiengco, Marina. "Source to Subject: Fiona Foley’s Evolving Use of Archives." Genealogy 4, no. 3 (July 9, 2020): 76. http://dx.doi.org/10.3390/genealogy4030076.
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Since the 1980s, multidisciplinary artist Fiona Foley has created compelling art referencing her history, Aboriginal art, and her Badtjala heritage. In this brief essay, the author discusses an early series of Foley’s work in relation to ethnographic photography. This series connects to the wider trend of Indigenous artists creating art out of 19th century photographs intended for distribution to non-Indigenous audiences. By considering this earlier series of her work, this text considers Foley’s growth as a truly contemporary artist who uses the past as inspiration, invoking complicated moments of encounter between Europeans and Aboriginal Australians and their afterimages.
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Massilani, Diyendo, Laurits Skov, Mateja Hajdinjak, Byambaa Gunchinsuren, Damdinsuren Tseveendorj, Seonbok Yi, Jungeun Lee, et al. "Denisovan ancestry and population history of early East Asians." Science 370, no. 6516 (October 29, 2020): 579–83. http://dx.doi.org/10.1126/science.abc1166.
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We present analyses of the genome of a ~34,000-year-old hominin skull cap discovered in the Salkhit Valley in northeastern Mongolia. We show that this individual was a female member of a modern human population that, following the split between East and West Eurasians, experienced substantial gene flow from West Eurasians. Both she and a 40,000-year-old individual from Tianyuan outside Beijing carried genomic segments of Denisovan ancestry. These segments derive from the same Denisovan admixture event(s) that contributed to present-day mainland Asians but are distinct from the Denisovan DNA segments in present-day Papuans and Aboriginal Australians.
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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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Coddington, Kate. "The re-emergence of wardship: Aboriginal Australians and the promise of citizenship." Political Geography 61 (November 2017): 67–76. http://dx.doi.org/10.1016/j.polgeo.2017.07.001.
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O'Donnell, Paul E. "Review of Maurais (1996): Quebec’s Aboriginal Languages: History, Planning and Development." Language Problems and Language Planning 22, no. 1 (January 1, 1998): 98–100. http://dx.doi.org/10.1075/lplp.22.1.12odo.
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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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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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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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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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Wong, Lisa Lai-ming. "Living between Languages—Aboriginal Life Writing in Modern Taiwan Poetry." a/b: Auto/Biography Studies 19, no. 1-2 (January 2004): 295–311. http://dx.doi.org/10.1080/08989575.2004.10815336.
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McCalman, Janet, Len Smith, Ian Anderson, Ruth Morley, and Gita Mishra. "Colonialism and the health transition: Aboriginal Australians and poor whites compared, Victoria, 1850–1985." History of the Family 14, no. 3 (August 25, 2009): 253–65. http://dx.doi.org/10.1016/j.hisfam.2009.04.005.
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Paul, David. "It's not as Easy as just Walking in the Door': Interpretations of Indigenous People's Access to Health Care." Australian Journal of Primary Health 4, no. 1 (1998): 66. http://dx.doi.org/10.1071/py98007.
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Discussion about the on-going poor health status of Aboriginal and Torres Strait Island peoples in Australia needs to be better informed about both history, and the nature of health determining factors. Access is only one of many factors of importance in health seeking behaviour. This paper explores how the cultural appropriateness of health care services is a determinant of whether they are accessed or not. Contemporary attitudes, and their historical roots, are key issues which need to be addressed by health care providers and services. The onus is on health care providers to be informed and to act appropriately in all their interactions with health care consumers. The Royal Commission into Aboriginal Deaths in Custody provides some useful suggestions for improving the quality of health care services for Indigenous Australians.