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Journal articles on the topic "Aboriginal Australians Tasmania"
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Andersen, Clair. "Teacher Education, Aboriginal Studies and the New National Curriculum." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 40–46. http://dx.doi.org/10.1017/jie.2012.7.
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Aboriginal and Torres Strait Islander students in Australian schools continue to have poor education and health outcomes, and the introduction of a new national curriculum may assist in redressing this situation. This curriculum emphasises recommendations which have been circulating in the sector over many years, to require teacher education institutions to provide their students with an understanding of past and contemporary experiences of Indigenous Australians, as well as the social, economic and health disadvantages that challenge Indigenous communities, and to equip them to integrate Indigenous issues into their future teaching programs. This article, while focusing on teacher education developments at the University of Tasmania (UTAS) to meet National Standards and Frameworks for preservice teachers, provides some general background, and identifies recently developed resources, including the potential for Indigenous centres within universities to assist educators.
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Mulvaney, D. J. "Archaeological retrospect 9." Antiquity 60, no. 229 (July 1986): 96–107. http://dx.doi.org/10.1017/s0003598x0005849x.
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In this penultimate contribution to our series in which archaeologists look back at archaeology in their time, John Mulvaney, formerly Professor of Prehistory and head of the Department of Prehistory and Anthropology in the Faculty of Arts, Australian National University, Canberra, speaks of his work as a teacher, writer, researcher and archaeological politician. More than anyone he has taught the world about Australian prehistory and the Australians about their own past—and the need to preserve it, culminating in the triumphal campaign to save the Franklin River region of SW Tasmania. He resigned from professional commitment to Australian archaeology at the early age of sixty. His retirement will allow him more time for writing, reading and, perhaps, recreation (the Production Editor treasures the gift of his book, ‘Cricket Walkabout’, in 1967: an account of the Aboriginal Cricket Tour of England, 1867–8).
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Pridmore, Saxby A., and Ivor H. Jones. "Long Term Secure Care in Tasmania." Australian & New Zealand Journal of Psychiatry 26, no. 3 (September 1992): 423–28. http://dx.doi.org/10.3109/00048679209072065.
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The aim was to determine the requirement in Tasmania for long term (greater than 28 days) secure ward beds, and to characterise the patients who use them. There was complete enumeration over an 18 month period. The results included that 3.6 long term secure beds were used per 100,000 general population. Compared to those who were discharged during the survey, those who were not discharged were older, had spent longer in psychiatric hospitals and were more likely to be male and to suffer from schizophrenia. All patients were white Australians. The conclusions included that for planning purposes a minimum of 4.6 long term secure beds was required per 100,000 general population. Also, Aboriginal people and people from non-English speaking backgrounds were not over represented in long term secure care in Tasmania. Finally, “good” and “poor” prognosis groups were identified and further work is required to determine how these can best be managed.
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Berk, Christopher D. "Navigating cultural intimacy in Tasmanian Aboriginal public culture." Cultural Dynamics 32, no. 3 (March 7, 2020): 196–212. http://dx.doi.org/10.1177/0921374020909950.
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This article examines the utility of, and embarrassment around, strategic essentialism in Tasmanian Aboriginal public culture. My argument is informed by extensive participant observation in community-led education programs. Australia’s Tasmanian Aboriginal community has historically been defined by outsiders in terms of racial and cultural deficiencies. These judgments preceded and followed their supposed 1876 extinction. These education programs, catering primarily to elementary school students, idealized Tasmanian Aboriginal culture by emphasizing continuity and connection into deep antiquity. They also included moments in which private anxieties about essentialism, deficiency, and what I term their taxonomical fuzziness are made public. The delicate interplay between essentialism and private feelings about loss, appearance, and cultural inferiority is best understood in relation to Herzfeld’s “cultural intimacy.” I argue that approaching public culture through this concept forces researchers to engage with the pervasive fluency of stereotypes through which Native and Indigenous voices regularly must speak in order to be heard.
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Cox, Terrance, Ha Hoang, Jonathon Mond, and Merylin Cross. "Closing the Gap in Aboriginal health disparities: is there a place for Elders in the neoliberal agenda?" Australian Health Review 46, no. 2 (November 23, 2021): 173–77. http://dx.doi.org/10.1071/ah21098.
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Objective In light of concerns surrounding neoliberal government approaches to addressing Aboriginal disadvantage, this project examined how Elders consider the Closing the Gap programs for improving community health outcomes. Methods A participatory action research project was undertaken in collaboration with eight Elders from a remote Aboriginal community in Australia’s island state of Tasmania. The findings emerged from thematic analysis of individual interviews and yarning circles. Results The Closing the Gap programs were seen by Elders as having instrumental value for addressing Aboriginal community disadvantage. However, the programs also represented a source of ongoing dependency that threatened to undermine the community’s autonomy, self-determination and cultural foundations. The findings emerged to represent Elders attempting to reconcile this tension by embedding the programs with cultural values or promoting culture separately from the programs. Ultimately, the Elders saw culture as the core business of community well-being and effective program delivery. Conclusion The findings are reflective of tensions that arise when neoliberal policies are imposed on Aboriginal ways of knowing, being and doing. The Elders premised cultural well-being as the key determinant of Aboriginal community health. What is known about the topic? Closing the Gap represents successive neoliberal policy responses of Australian governments to address ongoing Aboriginal disadvantage. What does this paper add? Closing the Gap programs were recognised by Aboriginal Elders for providing the community with improved services, but also a threat to the community’s cultural foundations and self-determination. The findings illustrate ongoing tensions between neoliberal principles and Aboriginal cultural values. What are the implications for practitioners? More effective Closing the Gap approaches require greater collaboration between policy stakeholders and community Elders.
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Ivanov, Aleksey V., and Sergey V. Vasilyev. "Australian Aborigines: geographical variability of craniological features." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 243–51. http://dx.doi.org/10.33876/2311-0546/2019-48-4/243-251.
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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland.
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Pestriyakov, Aleksandr P., Olga M. Grigorieva, and Yulia V. Pelenitsina. "Australian Aborigines: geographical variability of craniological features." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 252–67. http://dx.doi.org/10.33876/2311-0546/2019-48-4/252-267.
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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland
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Johnson, Dianne. "Interpretations of the Pleiades in Australian Aboriginal astronomies." Proceedings of the International Astronomical Union 7, S278 (January 2011): 291–97. http://dx.doi.org/10.1017/s1743921311012725.
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AbstractAs there are so many Australian Aboriginal and Torres Strait astronomies and cosmologies, commonalities are unusual. However one of the ‘things belonging to the sky’ that seems common to all groups across the continent is the open star cluster of the Pleiades. Yet interpretations of this cluster vary. So far I have tentatively identified four different cultural areas, the first being most of mainland Australia; the second being the islands south of mainland Australia known as Tasmania; the third being the cultural area of north-eastern Arnhem Land; and the fourth being the cultural area of the Torres Strait Islands. Within these areas, versions of the stories vary as contemporary circumstances change.
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Taylor, Rebe. "Savages or Saviours? — The Australian sealers and aboriginal Tasmanian survival." Journal of Australian Studies 24, no. 66 (January 2000): 73–84. http://dx.doi.org/10.1080/14443050009387613.
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Ishchenko, Oleksandr. "THE COVERAGE OF UKRAINE AND UKRAINIANS IN THE AUSTRALIAN ENCYCLOPEDIA." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1 (December 17, 2020): 151–56. http://dx.doi.org/10.25264/2409-6806-2020-31-151-156.
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In this article, we present an analysis of the 10-volumed Australian Encyclopedia published in 1958. The purpose of the analysis is to identify encyclopedic information concerning the Ukrainian people. Since the late 19th century, a part of the Ukrainian ethnic group inhabits the Australian continent, so it is natural to expect the appearance of Ukrainians in encyclopedic publications of Australia. But do Australians mention Ukrainians in their own fundamental encyclopedias? This question is caused not only by the general interest, but also by the fact that Ukraine is shown in the national narratives of many countries through various myths generated by Soviet propaganda. Therefore, the analysis of the representation of Ukrainians in the pages of foreign encyclopedias is a topical issue of contemporary Ukrainian studies in general. In this study, we found that the main body of information about Ukrainians is statistical data about the Ukrainian community in Australia, which settled after the Second World War. Among the 10 volumes there are no mentions of Ukraine, its capital, prominent people of the nation, etc. In addition, general highlights of the Australian encyclopedia publishing sphere are proposed. It is noted that the Australian Encyclopedia as a fundamental work published in six editions during 1925–1996 is the main achievement of the Australian encyclopediography. It is noteworthy that there is currently no national online encyclopedia in Australia. At the same time, there are domain (subject-specific) publications by research teams among other achievements of contemporary Australian encyclopedia publishing, such as the Encyclopaedia of Aboriginal Australia, the Historical Encyclopedia of Western Australia, the Companion to Tasmanian History, etc.
Dissertations / Theses on the topic "Aboriginal Australians Tasmania"
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Wilson, Rohan David. "The roving party & extinction discourse in the literature of Tasmania /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/6811.
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The nineteenth century discourse of extinction – a consensus of thought primarily based upon the assumption that ‘savage’ races would be displaced by the arrival of European civilisation – provided the intellectual foundation for policies which resulted in Aboriginal dispossession, internment, and death in Tasmania. For a long time, the Aboriginal Tasmanians were thought to have been annihilated. However, this claim is now understood to be fanciful. Aboriginality is no longer defined as a racial category but rather as an identity that has its basis in community. Nevertheless, extinction discourse continues to shape the features of modern literature about Tasmania. The first chapter of this dissertation will examine how extinction discourse was imagined in the nineteenth century and will trace the parallels that contemporary fiction about contact history shares with it. The novels examined include Doctor Wooreddy’s Prescription for Enduring the Ending of the World by Mudrooroo, The Savage Crows by Robert Drewe, Manganinnie by Beth Roberts, and Wanting by Richard Flanagan. The extinctionist elements in these novels include a tendency to euglogise about the ‘lost race’ and a reliance on the trope of the last man or woman. The second chapter of the dissertation will examine novels that attempt to construct a representation of Aboriginality without reference to extinction. These texts subvert and ironise extinction discourse as a way of breaking the discursive continuities with colonialism and establishing a more nuanced view of Aboriginal identity in a post-colonial context. Novels analysed here include Drift by Brian Castro, Elysium by Robert Edric, and English Passengers by Matthew Kneale.However, in attempting to arrive at new understandings about Aboriginality, non-Aboriginal authors are hindered by the epistemological difficulties of knowing and representing the Other. In particular, they seem unable to extricate themselves from the binaries of colonialism.
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Gilligan, Ian. "Another Tasmanian paradox : clothing and thermal adaptations in aboriginal Australia /." Oxford : Archaeopress, 2007. http://catalogue.bnf.fr/ark:/12148/cb41227044p.
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Standfield, Rachel, and n/a. "Warriors and wanderers : making race in the Tasman world, 1769-1840." University of Otago. Department of History, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090824.145513.
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"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day.
Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country.
Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire.
The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings.
Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.
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Parry, Naomi School of History UNSW. "'Such a longing': black and white children in welfare in New South Wales and Tasmania, 1880-1940." 2007. http://handle.unsw.edu.au/1959.4/40786.
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When the Human Rights and Equal Opportunities Commission tabled Bringing them home, its report into the separation of indigenous children from their families, it was criticised for failing to consider Indigenous child welfare within the context of contemporary standards. Non-Indigenous people who had experienced out-of-home care also questioned why their stories were not recognised. This thesis addresses those concerns, examining the origins and history of the welfare systems of NSW and Tasmania between 1880 and 1940. Tasmania, which had no specific policies on race or Indigenous children, provides fruitful ground for comparison with NSW, which had separate welfare systems for children defined as Indigenous and non-Indigenous. This thesis draws on the records of these systems to examine the gaps between ideology and policy and practice. The development of welfare systems was uneven, but there are clear trends. In the years 1880 to 1940 non-Indigenous welfare systems placed their faith in boarding-out (fostering) as the most humane method of caring for neglected and destitute children, although institutions and juvenile apprenticeship were never supplanted by fostering. Concepts of child welfare shifted from charity to welfare; that is, from simple removal to social interventions that would assist children's reform. These included education, and techniques to enlist the support of the child's family in its reform. The numbers of non-Indigenous children taken into care were reduced by economic and environmental measures, such as payments to single mothers. The NSW Aborigines Protection Board dismissed boarding-out as an option for Indigenous children and applied older methods, of institutionalisation and apprenticeship, to children it removed from reserves. As non-Indigenous welfare systems in both states were refined, the Protection Board clung to its original methods. It focussed on older children, whilst allowing reserves to deteriorate, and reducing the rights of Aboriginal people. This cannot simply be explained by race, for Tasmania did not adopt the same response. This study shows that the policies of the Aborigines Protection Board were not consonant with wider standards in child welfare of the time. However, the common thread between Indigenous and non-Indigenous child removal was the longing of children and their families for each other.
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Sim, Robin. "The archaeology of isolation? : prehistoric occupation in the Furneaux Group of Islands, Bass Strait, Tasmania." Phd thesis, 1998. http://hdl.handle.net/1885/110266.
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Early European explorers were puzzled by the absence of Aboriginal populations on
the larger more remote larger islands of the Bass Strait as at least King and Flinders
Islands appeared capable of supporting human populations. Subsequent discoveries
of stone artefacts on several of the Bassian islands were variously ascribed to human
occupation during the landbridge phase or historic times, when Aboriginal
Tasmanians had been taken to the islands by sealers and by G.A. Robinson for resettlement
However, the discovery of shell midden sites on Flinders Island in the
1970s brought ne\v perspectives to the previous artefact finds - these prehistoric
midden sites suggested people had been living on or visiting Flinders Island after the
inundation of the Bassian landbridge.
Radiocarbon dating of the midden sites on Flinders Island indicated that people were
on Flinders Island until about 4,500 BP but absent in more recent times. The aim of
the research was to investigate why it should be that evidence of human occupation
on Flinders Island disappears from the archaeological record about 4,500 years ago,
some 5,000 years of so after insulation. The primary step in this investigation was to
determine whether the habitation ceased due to the island being abandoned, or
whether it was a case of in situ extinction of the island population. Lampert (1979)
had investigated a similar mid-Holocene habitation cessation on Kangaroo Island,
and although concluding that the population probably died out he could not dismiss
the alternative possibility that people had watercraft and had ceased visiting or
living on the island about 4,000 years ago.
Unlike Kangaroo Island, the Fumeaux Group had outer islands which enabled the
issue of watercraft use to be investigated and thus resolve the primary question of
island abandonment or extinction. Results of surveys of the Outer Islands indicated
that people in the Furneaux region in prehistoric times did not have watercraft and
thus the mid-Holocene middens on Flinders Island were deposited by an isolated
relict population. Subsequent excavations on Badger and Prime Seal Islands in the
Furneaux Group indicated that people had not only been stranded on Flinders Island
by the post-glacial sea level rise, but had been occupying the area from at least
23,000 years ago in late Pleistocene times.
The evidence from Beeton Rock.shelter and Mannalargenna Cave suggests relatively
low levels of human occupation from about 23,000 BP until the early Holocene when
the post-glacial sea level rise resulted in the formation of the outer islands and severed overland access to these peripheral Fumeaux areas. A more intense phase of
occupation is evident behveen about 18,000 BP and 15,500 BP, and it is argued that
this phase reflects a greater mobility of people in the region during the last glacial
maximum. The adaptation of stone working techniques to locally available fossil
shell resources, and the continued practice of shell working for ten or more thousand
years or so, suggests that these sites may have been part of a northeast Tasmanian
cultural system focused on the plains of the Bassian region.
Despite the rapid onset of the terminal Pleistocene marine transgression, people
remained in the Furneaux region. As the sea level continued to rise, fragmenting the
Furneaux peninsula into the Furneaux Islands, people retreated toward the more
upland areas that today comprise Flinders Island. The chronology of site
abandonment in both the outer island excavations tracks the contracting land-use
pattern in the region as areas were abandoned corresponding with retreating
shorelines.
Lltimately a group of people became stranded on Flinders Island and lived there in
isolation until about 4,000 or so years ago. The Flinders Island habitation cessation
coincides with major changes in the archaeological record in mainland Australia and
Tasmania, and a similar disappearance of evidence of human occupation on
Kangaroo Island. Furthermore, these changes also coincide with a mid-Holocene
climatic shift associated with the onset of the ENSO (El Nifto Southern Oscillation)
cycle which brought about droughts and fires to the southeast Australian region.
The demise of the Flinders Island population had been previously interpreted in light
of the devolutionary cultural model posited for the Aboriginal Tasmanians by Jones
(1977b). These interpretations suggested that Flinders Island represented a
microcosm of the purported trajectory for Tasmania, played out to its ultimate
conclusion. This proposition is examined in light of the cultural and
palaeoenvironmental evidence from the Furneaux region and a number of case studies
of island extinctions and abandonments. These other examples include a range of
chronologically, geographically and culturally diverse societies and provide both
biogeographic and cultural models for human habitation cessation on islands.
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Kidd, Michael John, University of Western Sydney, of Arts Education and Social Sciences College, and School of Humanities. "The sacred wound : a legal and spiritual study of the Tasmanian Aborigines with implications for Australia of today." 2002. http://handle.uws.edu.au:8081/1959.7/28158.
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This thesis looks at the reality of the situation of the Tasmanian Aborigines using the theme of the 19th Century genocide of the Tasmanian Aborigines and the Sacred wound in the context of the law and spirituality. The methodology of the lived experience of the author is drawn upon for a legal and spiritual analysis of cases lived by the author, which provide a backdrop to the handing back of certain Aboriginal lands in Tasmania as well as reflecting on the intersection of Aboriginal lore and the legal system. The meaning of these cases goes beyond a rational legal analysis as the idea that genocide is still continuing is a difficult one for Australians to understand due to compartmentalisation between spirituality and the law in the context of modern Australia. The High Court case of Mabo poses a dilemma for Aborigines as it contains an opportunity to move beyond terra nullius thinking, but at the same time it limits claims in a way that continues dispossession and may in certain circumstances disallow aspects of Aboriginal self determination. Within this apparent standoff lies the possibility for a development of the law that can embrace or incorporate the Aboriginal spiritual attachment to the land, ancestors and artefacts. There is no word in the English language that can describe the multifaceted, inside and outside, perspectives required to carry out the required discussion that could bring the law more into tune with the people, the land and the original inhabitants. The spiritual direction of Australia, however, could be affected by the turning away from a material, logical rational perspective to the embracing of connection as a value in itself: to spiritual values and a personal sense of calling. The Sacred wound is the meditation around which the discussion of all these themes of lived experience, the law and spirituality moves and ultimately rests.Doctor of Philosophy (PhD)
Books on the topic "Aboriginal Australians Tasmania"
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Kaye, McPherson, and Renade Sue, eds. The creation of Trowernna (Tasmania): A Tasmanian Aboriginal dreamtime story. Lindisfarne [Tas.]: Manuta Tunapee Puggaluggalia Publishers, 2008.
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Wilson, Worawee Emma. The creation of Trowernna (Tasmania): A Tasmanian Aboriginal dreamtime story. Lindisfarne [Tas.]: Manuta Tunapee Puggaluggalia Publishers, 2008.
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1971-, Reynolds Amanda Jane, McNicoll Dean, and National Museum of Australia, eds. Keeping culture: Aboriginal Tasmania. Canberra, A.C.T: National Museum of Australia Press, 2006.
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Ryan, Lyndall. Tasmanian Aborigines: A history since 1803. Crows Nest, N.S.W: Allen & Unwin, 2012.
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Unearthed: The Aboriginal Tasmanians of Kangaroo Island. Kent Town, S. Aust: Wakefield, 2002.
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Unearthed: The Aboriginal Tasmanians of Kangaroo Island. Kent Town, S. Aust: Wakefield Press, 2008.
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McLennan, W. 1994 National Aboriginal and Torres Strait Islander survey: Tasmania. [Canberra, Australia]: Australian Bureau of Statistics, 1996.
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Wootten, J. H. Regional report of inquiry in New South Wales, Victoria, and Tasmania. Canberra: Australian Govt. Pub. Service, 1991.
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Cleary, Tania. Poignant regalia: 19th century aboriginal breastplates & images : a catalogue of Aboriginal breastplates held in public, regional and private collections in New South Wales, Victoria, Tasmania, Queensland, South Australia, Western Australia and the Australian Capital Territory : exhibition venues, Greenway Gallery, Hyde Park Barracks, 26 May-4 July 1993 ... Glebe, NSW: Historic Houses Trust of NSW, 1993.
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Helen, Gee, ed. Ronnie: Tasmanian songman. Broome, W.A: Magabala Books, 2009.
Find full textBook chapters on the topic "Aboriginal Australians Tasmania"
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Clarkson, Chris, Kasih Norman, Sue O'Connor, Jane Balme, Peter Veth, and Ceri Shipton. "Australia’s First People." In The Oxford Handbook of the Archaeology of Indigenous Australia and New Guinea, C9.S1—C9.S20. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190095611.013.9.
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Abstract Mainland Australia was connected to New Guinea and Tasmania at various times throughout the Pleistocene and formed the supercontinent of Sahul. Sahul contains some of the earliest known archaeological evidence for Homo sapiens outside of Africa, with a growing record of early complex social, technological, and artistic life. Here we present an overview of the oldest known sites in Australia along with key evidence pertaining to the dynamic cultures of early Aboriginal peoples. We review debates surrounding the age of first settlement and present evidence for the earliest technology, economy, and symbolism in Australia, emphasizing maritime skills, a large founding population size, novel technology, and adaptation to a wide range of environments.
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Barrett, Susan. "Transporting the Last Tasmanian aborigines in Contemporary Australian Fiction." In Transport(s) in the British Empire and the Commonwealth, 185–202. Presses universitaires de la Méditerranée, 2007. http://dx.doi.org/10.4000/books.pulm.14238.
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Thornley, Jeni. "Island Home Country: working with Aboriginal protocols in a documentary film about colonisation and growing up white in Tasmania." In Passionate Histories: Myth, memory and Indigenous Australia. ANU Press, 2010. http://dx.doi.org/10.22459/ph.09.2010.13.
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Prickett, Nigel. "Trans-Tasman stories: Australian Aborigines in New Zealand sealing and shore whaling." In Islands of Inquiry: Colonisation, seafaring and the archaeology of maritime landscapes. ANU Press, 2008. http://dx.doi.org/10.22459/ta29.06.2008.22.
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