Journal articles: 'Aboriginal communities'

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Malloy, Jonathan. "Double Identities: Aboriginal Policy Agencies in Ontario and British Columbia." Canadian Journal of Political Science 34, no. 1 (March 2001): 131–55. http://dx.doi.org/10.1017/s0008423901777840.

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This article argues that provincial government units for Aboriginal affairs in Ontario and British Columbia have ''double identities'' stemming from contradictory mandates anchored in two different policy communities. Aboriginal policy agencies act as Crown negotiators with Aboriginal nations over land claims and self-government, but are also responsible for co-ordinating government policies affecting Aboriginals. Consequently, they interact with two different policy communities. One involves economic and resource ministries, which engage in a pressure pluralist relationship with Aboriginal groups. The second involves social policy ministries who engage in more clientele pluralist relationships with Aboriginals. Consequently, Aboriginal policy agencies display different identities and play different and sometimes contradictory roles. These ''double identities'' illustrate the complexity and contradictions of provincial-Aboriginal relations in Canada.

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Golds, Mavis, Richard King, Beryl Meiklejohn, Sonya Campion, and Marilyn Wise. "Healthy Aboriginal communities." Australian and New Zealand Journal of Public Health 21, no. 4 (August 1997): 386–90. http://dx.doi.org/10.1111/j.1467-842x.1997.tb01719.x.

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Goodman, Karen J., Kevan Jacobson, and Sander Veldhuyzen van Zanten. "Helicobacter PyloriInfection in Canadian and Related Arctic Aboriginal Populations." Canadian Journal of Gastroenterology 22, no. 3 (2008): 289–95. http://dx.doi.org/10.1155/2008/258610.

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In 2006, the Canadian Helicobacter Study Group identified Aboriginal communities among Canadian population groups most at risk ofHelicobacter pylori-associated disease. The objective of this systematic review was to summarize what is known about theH pylori-associated disease burden in Canadian and related Arctic Aboriginal populations to identify gaps in knowledge. Six health literature databases were systematically searched to identify reports onH pyloriprevalence in Canadian population groups, or any topic related toH pyloriin Canadian Aboriginals, Alaska Natives or Aboriginals of other Arctic regions. Identified reports were organized by subtopic and summarized in narrative form. Key data from studies ofH pyloriprevalence in defined populations were summarized in tabular form. A few Arctic Aboriginal communities were represented in the literature: two Canadian Inuit; one Canadian First Nation; two Greenland Inuit; one Russian Chutkotka Native; and several Alaska Native studies. These studies uniformly showed elevatedH pyloriprevalence; a few studies also showed elevated occurrence ofH pylori-related diseases and high rates of treatment failure. Based on the evidence, it would be warranted for clinicians to relax the criteria for investigatingH pyloriand related diseases in patients from Arctic Aboriginal communities, and to pursue post-therapy confirmation of eradication. Additional community-based research is needed to develop public health policies for reducingH pylori-associated health risks in such communities.

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Pring, Adele. "Aboriginal Studies at Year 12 in South Australia and Northern Territory." Australian Journal of Indigenous Education 17, no. 5 (November 1989): 21–26. http://dx.doi.org/10.1017/s0310582200007094.

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Aboriginal Studies is now being taught at Year 12 level in South Australian schools as an externally moderated, school assessed subject, accredited by the Senior Secondary Assessment Board of South Australia.It is a course in which students learn from Aboriginal people through their literature, their arts, their many organizations and from visiting Aboriginal communities. Current issues about Aborigines in the media form another component of the study.

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Hunter, Ernest. "Aboriginal Communities and Suicide." Australasian Psychiatry 4, no. 4 (August 1996): 195–99. http://dx.doi.org/10.3109/10398569609080488.

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Collective despair, or collective lack of hope, will lead us to collective suicide. This type of suicide can take many forms, foreshadowed by many possible signs: identity crisis, loss of pride, every kind of dependence, denial of our customs and traditions, degradation of our environment, weakening of our language, abandonment of our struggle for our Aboriginal rights, our autonomy and our culture, uncaring acceptance of violence, passive acknowledgment of lack of work and unemployment, corruption of our morals, tolerance of drugs and idleness, parental surrendering of responsibilities, lack of respect for elders, envy of those who try to keep their heads up and who might succeed, and so on.

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Perkins, Charles. "GOVERNMENTS AND ABORIGINAL COMMUNITIES*." Australian Journal of Public Administration 48, no. 1 (March 1989): 21–28. http://dx.doi.org/10.1111/j.1467-8500.1989.tb02192.x.

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Cowlishaw, Gillian. "Governing Sex: Removing the Right to Take Responsibility." International Journal for Crime, Justice and Social Democracy 3, no. 1 (April 2, 2014): 35–48. http://dx.doi.org/10.5204/ijcjsd.v3i1.139.

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The exposure in 2006 of horrific cases of sexual violence that allegedly characterised Northern Territory Aboriginal communities, evoked responses dominated by a predictable moral panic. Thus the Commonwealth Intervention of 2007 largely missed its ostensible aim of protecting sexually abused children. This essay moves beyond a moralising analysis to consider relevant social, cultural and historical factors based on specific ethnographic work. First I present a sense of some profound historically established differences and common themes in traditional Aboriginal and mainstream law in relation to the regulation of sexuality. Then I draw on evidence that Aboriginal people embraced the notion of ‘two laws’, even as the new era created profound difficulties in relation to sexual norms. Their ‘right to take responsibility’ (Pearson 2000) was further undermined by ‘Interventions’ that unashamedly diminished the ability of NT Aborigines to govern their own communities. Finally, mainstream institutions that are deeply engaged with Aboriginal communities need to consider the ways they may be perpetuating entrenched difficulties.

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Brown, Leslie A. "Social Work Education For Aboriginal Communities." Canadian Journal of Higher Education 22, no. 3 (December 31, 1992): 46–56. http://dx.doi.org/10.47678/cjhe.v22i3.183142.

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This paper examines aboriginal social work education in Canada and suggests that current education practice may be facilitating the assimilation of aboriginal students into a mainstream culture and profession. Developments in aboriginal social work programs and curriculum are reviewed and a philosophy of recognition and accommodation of aboriginal perspectives as a basis for future developments is posed as an alternative to assimilation. Further, a strategy for teaching, termed interface teaching, is suggested as a way in which non-aboriginal educators can take individual responsibility for wrestling with some of the issues that arise in the professional education of aboriginal students.

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Buckley, Paul. "What Entitles a School to Legitimately Call Itself an Aboriginal School?" Australian Journal of Indigenous Education 24, no. 1 (April 1996): 10–16. http://dx.doi.org/10.1017/s1326011100002209.

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According to the 1995 Northern Territory Department of Education Directory, the numberof schools within the Territory which cater for Aboriginal students are as follows:• 40 preschools in predominantly Aboriginal communities• 67 primary schools of predominantly Aboriginal communities• 53 outstations and Homeland Learning Centres in predominantly Aboriginal communities• 33 Community Education Centres and other post-primary schools in predominantly Aboriginal communities.

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Sheldon, Mark. "Psychiatric Assessment in Remote Aboriginal Communities." Australian & New Zealand Journal of Psychiatry 35, no. 4 (August 2001): 435–42. http://dx.doi.org/10.1046/j.1440-1614.2001.00920.x.

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Objective: The objective of this study was to describe the psychiatric assessment of Aboriginal patients from remote Aboriginal communities in Central Australia. Method: The method consisted of a summary of the experiences gained during a dissertation year placement as senior registrar with the Northern Territory Remote Area Mental Health Team. Results: Remote area Aboriginal psychiatry entails learning a whole new set of skills in terms of history taking and the mental state examination, a knowledge of the importance of extended kinship ties and cultural issues, the use of Aboriginal mental health workers as partners in assessing and managing patients via their families and accepting referrals from a wide range of sources. Conclusions: Working on a service providing psychiatric care to remote area Aboriginal communities can be a deeply rewarding personal and professional experience.

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Kit, J. Ah, C. Prideau x, PW Harve y, J. Collin s, M. Battersb y, PD Mill s, and S. Dansi e. "Chronic disease self-management in Aboriginal Communities: Towards a sustainable program of care in rural communities." Australian Journal of Primary Health 9, no. 3 (2003): 168. http://dx.doi.org/10.1071/py03043.

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The Chronic Disease Self-Management (CDSM) strategy for Aboriginal patients on Eyre Peninsula, South Australia, was designed to develop and trial new program tools and processes for goal setting, behaviour change and self-management for Aboriginal people with diabetes. The project was established as a one-year demonstration project to test and trial a range of CDSM processes and procedures within Aboriginal communities and not as a formal research project. Over a one-year period, 60 Aboriginal people with type-2 diabetes in two remote regional centres participated in the pilot program. This represents around 25% of the known Aboriginal diabetic population in these sites. The project included training for four Aboriginal Health Workers in goal setting and self-management strategies in preparation for them to run the program. Patients completed a Diabetes Assessment Tool, a Quality of Life Questionnaire (SF12), the Work and Social Adjustment Scale (WASAS) at 0, 6 and 12 months. The evaluation tools were assessed and revised by consumers and health professionals during the trial to determine the most functional and acceptable processes for Aboriginal patients. Some limited biomedical data were also recorded although this was not the principal purpose of the project. Initial results from the COAG coordinated care trial in Eyre suggest that goal setting and monitoring processes, when modified to be culturally inclusive of Aboriginal people, can be effective strategies for improving self-management skills and health-related behaviours of patients with chronic illness. The CDSM pilot study in Aboriginal communities has led to further refinement of the tools and processes used in chronic illness self-management programs for Aboriginal people and to greater acceptance of these processes in the communities involved. Participation in a diabetes self-management program run by Aboriginal Health Workers assists patients to identify and understand their health problems and develop condition management goals and patient-centred solutions that can lead to improved health and wellbeing for participants. While the development of self-management tools and strategies led to some early indications of improvements in patient participation and resultant health outcomes, the pilot program and the refinement of new assessment tools used to assist this process has been the significant outcome of the project. The CDSM process described here is a valuable strategy for educating and supporting people with chronic conditions and in gaining their participation in programs designed to improve the way they manage their illness. Such work, and the subsequent health outcome research planned for rural regions, will contribute to the development of more comprehensive CDSM programs for Aboriginal communities generally.

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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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Currie, Bart J., Christine M. Connors, and Vicki L. Krause. "Scabies programs in Aboriginal communities." Medical Journal of Australia 161, no. 10 (November 1994): 636–37. http://dx.doi.org/10.5694/j.1326-5377.1994.tb127655.x.

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Depew, Robert C. "Popular Justice and Aboriginal Communities." Journal of Legal Pluralism and Unofficial Law 28, no. 36 (January 1996): 21–67. http://dx.doi.org/10.1080/07329113.1996.10756465.

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15

Gray, Alan. "FAMILY PLANNING IN ABORIGINAL COMMUNITIES." Community Health Studies 11, no. 3 (February 12, 2010): 165–75. http://dx.doi.org/10.1111/j.1753-6405.1987.tb00001.x.

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Goulet, Sharon, Liza Lorenzetti, Christine A. Walsh, Lana Wells, and Caroline Claussen. "Understanding the Environment: Domestic Violence and Prevention in Urban Aboriginal Communities." First Peoples Child & Family Review 11, no. 1 (May 20, 2021): 9–23. http://dx.doi.org/10.7202/1077489ar.

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Aboriginal women in Canada are at significantly higher risk for spousal violence and spousal homicide than non-Aboriginal women. Although the majority of Aboriginal people in Canada live in urban settings, there is a dearth of literature focusing on the experiences and violence prevention efforts of urban Aboriginal peoples. In order to understand issues relevant to the prevention of domestic violence among this population, we employed Aboriginal community development principles to conduct a scoping review of the relevant literature to explore the meanings and definitions, risk and protective factors, and prevention/intervention strategies within urban Aboriginal communities. Our study underscores that a number of domestic violence risk and protective factors are present in both Aboriginal and non-Aboriginal communities. However, the multifaceted impacts of colonization, including residential school trauma is a key factor in understanding domestic violence in urban Aboriginal contexts. The limited available research on this topic highlights the need for Aboriginal-led research directed towards eliminating the legacy of violence for Aboriginal peoples in Canada.

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Skye, Amber D. "Aboriginal Midwifery: A Model for Change." International Journal of Indigenous Health 6, no. 1 (June 4, 2013): 28. http://dx.doi.org/10.18357/ijih61201012343.

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This paper will discuss indigenous knowledge and epistemologies of health and well-being as essential practices to improving the health status of Aboriginal communities. These methods will be illustrated through the practice of Aboriginal midwifery and birthing practices currently being revitalized in Aboriginal communities. Indigenous knowledge of health, well-being, medicine, and healing practices have historically sustained the health and well-being of Aboriginal communities for centuries pre-contact. However, these traditional epistemologies of health and healing have been eroded through centuries of colonial oppression and the imposition of western scientific methodologies and legislation. Through decades of acculturation, much of the traditional knowledge of health, medicine and healing has been lost. However, a recent resurgence of traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery has resulted in the development of Aboriginal birthing centres that blend traditional knowledge, medicine and healing practices with contemporary medical services, to provide culturally significant maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing centres and services in, Nunavut, Quebec and Ontario. The high quality of community-based maternal care, access to culturally significant health services - utilizing traditional medicine and employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting community healing, cultural revival, and community capacity building. The traditional methodologies employed by Aboriginal birthing centres will be detailed to exemplify the significance of indigenous knowledge and epistemologies of health in providing improved health care services to Aboriginal communities.

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Emby, Clive. "“Fear and Loathing” in Communities." Aboriginal Child at School 21, no. 2 (May 1993): 34–36. http://dx.doi.org/10.1017/s0310582200005630.

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Much has been written regarding Aboriginal culture and the difficulties ‘Whites’ have faced trying to introduce ‘Western education systems, (and the difficulties Aborigines have had dealing with Whites). One facet that seems to have gained little attention is that of the White staff themselves as individuals and the influence that they have in either a successful or failing educational institution. This is quite separate from the issue of whether or not the person has good teaching or administration skills. There are other issues which are often far more relevant in their daily life. Ideally, communities should not have to rely upon White staff, but presently and for the foreseeable future, it is a necessity.

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Calvin, Zac, John Skinner, Yvonne Dimitropoulos, Gabriela Stan, Julie Satur, Susan Cartwright, Richard P. Widmer, et al. "The Indigenous Adolescent Oral Health Partnership Study: A Co-Design Study Protocol." International Journal of Environmental Research and Public Health 19, no. 15 (July 26, 2022): 9104. http://dx.doi.org/10.3390/ijerph19159104.

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Background: in this protocol we outline a method of working alongside Aboriginal communities to learn about and facilitate improvement in the oral health habits in Aboriginal adolescents. By facilitating positive oral health in Aboriginal adolescents, we hope to achieve lifelong improvement in oral health and general wellbeing. Methods: this paper outlines a co-design methodology through which researchers and Aboriginal communities will work together to create a custom oral healthcare program aimed at Aboriginal adolescents. Researchers, a youth advisory group, Aboriginal community-controlled health services and three regional NSW communities will together devise an oral health strategy focused on five components: application of topical fluoride, increasing water consumption, improving nutrition, daily toothbrushing, and enhancing social and emotional wellbeing. Capacity building is a key outcome of this program. Discussion: as the gap in health status between Aboriginal and non-Aboriginal people remains wide, it is clear that new approaches and attitudes are needed in Aboriginal public health research. This protocol is representative of this shifting approach; giving power to Aboriginal communities who seek to have sovereignty and self-determination over their healthcare. Trial registration: TRN: ISRCTN15496753 Date of registration: 20 October 2021.

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Mason, Bonita. "REVIEW: Intervention in Aboriginal communities examined." Pacific Journalism Review : Te Koakoa 24, no. 1 (July 17, 2018): 238–41. http://dx.doi.org/10.24135/pjr.v24i1.414.

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‘And there’ll be NO dancing’: Perspectives on policies impacting Indigenous Australia since 2007, edited by Elisabeth Baehr and Barbara Schmidt-Haberkamp. Cambridge, UK: Cambridge Scholars Publishing, 2017. 354 pp. ISBN 9781443898638 ‘THE PAST is now with us; it never went away.’ The 2007 Intervention into the lives of Aboriginal people living in the Northern Territory was a low point in the relationship between the Australian government and Indigenous people. As one of the Aboriginal authors in No Dancing, Warraimay historian Victoria Grieves puts it, the Northern Territory Emergency Response (NTER), as the Intervention was officially known, ‘leaves no doubt about the relationship of Aboriginal people to the settler colonial state’ (p. 89).

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Adam, M. C., and D. Kneeshaw. "Expert opinion on the criteria and indicator process and Aboriginal communities: Are objectives being met?" Forestry Chronicle 87, no. 03 (June 2011): 358–66. http://dx.doi.org/10.5558/tfc2011-026.

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Developed in the 1990s, the process of criteria and indicators (C&I) has been used to conceptualize, evaluate and implement sustainable forest management (SFM). However, to assess their effectiveness we explore whether their use in management leads to changes, especially at the local level in Aboriginal communities. More specifically, can C&I justify Aboriginal use of C&I? Since local-level C&I are a recent initiative, the effectiveness of the C&I process in assessing progress towards SFM was assessed via interviews with experts associated with the development of local-level Aboriginal C&I frameworks in Canada on use, integration and needs of Aboriginal communities for C&I. Our results suggest that C&I in Aboriginal communities are considered to be “just another reference point” because: 1) Aboriginal objectives are maintained at arm's length from the forest management process; 2) the use of C&I as a negotiating tool has not been sufficient to culturally adapt forest management for Aboriginal values and objectives and 3) Aboriginal values have been restricted to the elaboration of C&I and the Aboriginal definition of SFM, but they are not part of the evaluation nor the implementation of SFM. In contrast to the forest industry, Aboriginal communities identified the following objectives as motivation for using C&I: Aboriginal representation, Aboriginal engagement, capacity building and empowerment. Without explicitly acknowledging these Aboriginal community objectives, C&I becomes a tool restricted primarily to forest managers and thus sustainable forest management becomes unattainable. In effect, the underlying issue is not C&I in themselves but the limited role Aboriginal communities have been allowed to have in the SFM process.

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McGaughey, Fiona, Teodora Pasca, and Sarah Millman. "The road ahead: Driver’s licensing and the over-incarceration of Aboriginal peoples in Western Australia." Alternative Law Journal 43, no. 3 (August 16, 2018): 184–91. http://dx.doi.org/10.1177/1037969x18788677.

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Western Australia is the Australian state with the highest incarceration rates of Aboriginal people. This article examines the laws and policies governing driving offences, driver’s licensing, and fines in Western Australia and their implications for Aboriginal people. The Aboriginal rate of imprisonment for licensing offences in Western Australia is significantly higher than the rate for non-Aboriginal people, with the overrepresentation being particularly stark within regional areas. Geographical, cultural, financial, and social barriers inhibit the accessibility of driver’s licensing services for Aboriginal people, while an acute need to drive in Aboriginal communities can lead to unlicensed driving. As a result, Aboriginal people are imprisoned for unlicensed or disqualified driving or fine defaults, with harmful impacts on Aboriginal communities. The article makes recommendations for law reform, to be considered in consultation with Aboriginal communities in adherence with Australia’s obligations regarding self-determination, consultation, representation and consent in the United Nations Declaration on the Rights of Indigenous Peoples.

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Campbell, M. A., S. Finlay, K. Lucas, N. Neal, and R. Williams. "Kick the habit: a social marketing campaign by Aboriginal communities in NSW." Australian Journal of Primary Health 20, no. 4 (2014): 327. http://dx.doi.org/10.1071/py14037.

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Tackling smoking is an integral component of efforts to improve health outcomes in Aboriginal communities. Social marketing is an effective strategy for promoting healthy attitudes and influencing behaviours; however, there is little evidence for its success in reducing smoking rates in Aboriginal communities. This paper outlines the development, implementation and evaluation of Kick the Habit Phase 2, an innovative tobacco control social marketing campaign in Aboriginal communities in New South Wales (NSW). The Aboriginal Health & Medical Research Council worked with three Aboriginal communities and a creative agency to develop locally tailored, culturally relevant social marketing campaigns. Each community determined the target audience and main messages, and identified appropriate local champions and marketing tools. Mixed methods were used to evaluate the campaign, including surveys and interviews with community members and Aboriginal Community Controlled Health Service staff. Community survey participants demonstrated high recall of smoking cessation messages, particularly for messages and images specific to the Kick the Habit campaign. Staff participating in interviews reported an increased level of interest from community members in smoking cessation programs, as well as increased confidence and skills in developing further social marketing campaigns. Aboriginal community-driven social marketing campaigns in tobacco control can build capacity, are culturally relevant and lead to high rates of recall in Aboriginal communities.

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Koggel, Christine M. "Relational Remembering and Oppression." Hypatia 29, no. 2 (2014): 493–508. http://dx.doi.org/10.1111/hypa.12079.

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This paper begins by discussing Sue Campbell's account of memory as she first developed it in Relational Remembering: Rethinking the Memory Wars and applied it to the context of the false memory debates. In more recent work, Campbell was working on expanding her account of relational remembering from an analysis of personal rememberings to activities of public rememberings in contexts of historic harms and, specifically, harms to Aboriginals and their communities in Canada. The goal of this paper is to draw out the moral and political implications of Campbell's account of relational remembering and thereby to extend its reach and application. As applied to Aboriginal communities, Campbell's account of relational remembering confirms but also explains the important role that Canada's Indian Residential Schools Truth and Reconciliation Commission (IRS TRC) is poised to play. It holds this promise and potential, however, only if all Canadians, Aboriginal and non‐Aboriginal, engage in a process of remembering that is relational and has the goal of building and rebuilding relationships. The paper ends by drawing attention to what relational remembering can teach us about oppression more generally.

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Nowrouzi, Behdin, Lorrilee McGregor, Alicia McDougall, Donna Debassige, Jennifer Casole, Christine Nguyen, Behnam Nowrouzi-Kia, and Deborah McGregor. "Ethics of Biological Sampling Research with Aboriginal Communities in Canada." Global Journal of Health Science 9, no. 4 (August 4, 2016): 20. http://dx.doi.org/10.5539/gjhs.v9n4p20.

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BACKGROUND: The objective of this paper is to identify key ethical issues associated with biological sampling in Aboriginal populations in Canada and to recommend approaches that can be taken to address these issues.METHODS: Our work included the review of notable biological sampling cases and issues. We examined several significant cases (Nuu-chah-nult people of British Columbia, Hagahai peoples of Papua New Guinea and the Havasupai tribe of Arizona) on the inappropriate use of biological samples and secondary research in Aboriginal populations by researchers.RESULTS: Considerations for biological sampling in Aboriginal communities with a focus on community-based participatory research involving Aboriginal communities and partners are discussed. Recommendations are provided on issues of researcher reflexivity, ethical considerations, establishing authentic research relationships, ownership of biological material and the use of community-based participatory research involving Aboriginal communities.CONCLUSIONS: Despite specific guidelines for Aboriginal research, there remains a need for biological sampling protocols in Aboriginal communities. This will help protect Aboriginal communities from unethical use of their biological materials while advancing biomedical research that could improve health outcomes.

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Cawte, J. E. "Kava : A Challenge to Alcohol?" Aboriginal Child at School 15, no. 2 (May 1987): 41–53. http://dx.doi.org/10.1017/s0310582200014851.

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Kava has been introduced into Aboriginal communities in Northern Australia. Persons from Yirrkala in North East Arnhem Land visiting the South Pacific region on study tours have been impressed by their welcome in Kava bowl ceremonies, and some of them hoped that the Aborigines might use Kava instead of alcohol.In 1983 many Aboriginal people in Arnhem Land used Kava, and much more was used in 1984. By 1985 it became a social epidemic or ‘craze’ in many communities. Rings of people of both sexes and of all ages often sit together under trees around Kava bowls for many hours. They may drink up to a hundred times the amount normally drunk in the Pacific Islands by the same number of people in the same time.

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Jones, Craig. "Aboriginal engagement: a key component of project commercial value." APPEA Journal 51, no. 2 (2011): 689. http://dx.doi.org/10.1071/aj10069.

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Effective engagement with Aboriginal peoples for project access involves more than cultural understanding and settling the compensation quantum. The GLNG project involved the largest successful Aboriginal agreement-making project in Australian resources sector history. The success was based on a structured approach to Aboriginal engagement that managed project risk in relation to cost, delay and legal action as well as creating an opportunity for Aboriginal communities to create sustainable futures. Key components of the approach include: Enhanced internal governance; and, The recognition that project value can be created by effective risk management and non-adversarial negotiation pratices. This paper aims to show how a commercial orientation to Aboriginal engagement, rather than a corporate social responsibility approach, can create substantial project value and deliver significant sustainability outcomes for Aboriginal communities in the project area. The paper will use the GLNG project Aboriginal engagement and agreement-making process to illustrate how enduring value can be achieved for the company and the Aboriginal communities.

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Lee, Angela Hao-Chun. "The influence of governmental control and early Christian missionaries on music education of Aborigines in Taiwan." British Journal of Music Education 23, no. 2 (June 29, 2006): 205–16. http://dx.doi.org/10.1017/s0265051706006930.

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There has been little research conducted on Taiwanese Aboriginal music education in comparison to Aboriginal education. C. Hsu's Taiwanese Music History (1996) presents information on Aboriginal music including instruments, dance, ritual music, songs and singing, but information on music education practices is lacking. The examination of historical documentation shows that music education was used by both the Japanese government and Christian missionaries to advance their political and religious agendas. This paper will examine the development of the music education of Aborigines in Taiwan from the mid nineteenth century, when Christian missionaries first came to Taiwan, until the end of the Japanese protectorate (1945). I shall discuss how the missionaries from Britain and Canada successfully introduced Western religious music to Aboriginal communities by promoting various activities such as hymn singing and religious services. The paper will then look at the influence of government policy on Aboriginal music education during the colonial periods. These policies affected both the music taught in elementary schools and the teaching materials.

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Skov, Steven, Frank Bowden, Peter McCaul, Jennifer Thompson, and David Scrimgeour. "6.6 HIV and isolated Aboriginal communities." Medical Journal of Australia 165, no. 1 (July 1996): 41–42. http://dx.doi.org/10.5694/j.1326-5377.1996.tb124817.x.

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Davies, Jocelyn, and Elspeth Young. "Sustainability, development and rural aboriginal communities." Australian Geographer 26, no. 2 (November 1995): 150–55. http://dx.doi.org/10.1080/00049189508703144.

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Jackson, Hal. "Policing Remote Aboriginal Communities—Wiluna 1994." Current Issues in Criminal Justice 7, no. 1 (July 1995): 88–92. http://dx.doi.org/10.1080/10345329.1995.12036684.

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Wotherspoon, Terry. "Teachers’ Work in Canadian Aboriginal Communities." Comparative Education Review 50, no. 4 (November 2006): 672–93. http://dx.doi.org/10.1086/507060.

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Wotherspoon. "Teachers' Work in Canadian Aboriginal Communities." Comparative Education Review 50, no. 4 (2006): 672. http://dx.doi.org/10.2307/4122391.

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Torzillo, Paul, Stephan Rainow, and Paul Pholeros. "Environmental Health in. Remote Aboriginal Communities." Journal of the Royal Society of Health 113, no. 6 (December 1993): 310–12. http://dx.doi.org/10.1177/146642409311300608.

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Fiser, Adam, and Andrew Clement. "K-Net and Canadian Aboriginal communities." IEEE Technology and Society Magazine 28, no. 2 (2009): 23–33. http://dx.doi.org/10.1109/mts.2009.933028.

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Chadwick, Graham, and George Rrurrambu. "Music education in remote aboriginal communities." Asia Pacific Journal of Anthropology 5, no. 2 (August 2004): 159–71. http://dx.doi.org/10.1080/1444221042000247698.

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Venner, Mary. "Broadcasting for Remote Aboriginal Communities Scheme." Media Information Australia 47, no. 1 (February 1988): 37–43. http://dx.doi.org/10.1177/1329878x8804700107.

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Franks, Christine. "PREVENTING PETROL SNIFFING IN ABORIGINAL COMMUNITIES." Community Health Studies 13, no. 1 (February 12, 2010): 14–22. http://dx.doi.org/10.1111/j.1753-6405.1989.tb00172.x.

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Batten, Bronwyn, and Kellyanne Stanford. "Strengthening Aboriginal community wellbeing." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 3 (November 5, 2012): 54–77. http://dx.doi.org/10.5130/ccs.v4i3.2574.

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Since 2008 the NSW Government has been investigating the concept of ‘wellbeing’ as it relates to Aboriginal communities. Adopting a focus on wellbeing has meant delving into questions about what makes communities strong, and what factors are unique to creating strong Aboriginal communities, as well as considering the government’s role (if any) in supporting Aboriginal community wellbeing. This paper seeks to convey the essence of the journey into wellbeing to date. It details the positions and assumptions that this work started with, and analyses why this has shifted over time. It examines what worked and was feasible, and what didn’t. In particular, the paper overviews the creation of the Strengthening Aboriginal Community Wellbeing Framework (the policy context), and the development of a resource in the form of a user friendly software program for communities wishing to holistically assess their wellbeing – the ‘toolkit’ (the practical outcome of the work to date).

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Panina-Beard, Natalia. "Learning from and with Aboriginal Learners: Rethinking Aboriginal Education in Canada." Teachers College Record: The Voice of Scholarship in Education 116, no. 14 (November 2014): 465–92. http://dx.doi.org/10.1177/016146811411601407.

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This chapter presents an overview of Aboriginal education in Canada that focuses on linking the transgenerational effects of colonialism with current issues. Educational models, partnerships, and programs already exist that make an enormous impact on outcomes for children and youth in and from Aboriginal communities. Examples of six successful programs that were developed in partnership with Aboriginal communities and range from elementary school through post-secondary school are highlighted.

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Snijder, Mieke, Bianca Calabria, Timothy Dobbins, and Anthony Shakeshaft. "Factors Associated with Alcohol-Related Injuries for Aboriginal and Non-Aboriginal Australians: An Observational Study." International Journal of Environmental Research and Public Health 17, no. 2 (January 7, 2020): 387. http://dx.doi.org/10.3390/ijerph17020387.

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Alcohol use and related injuries are a leading risk factor for deaths and disabilities in Australia, particularly for Aboriginal and Torres Strait Islander people. An improved understanding of individual and geographical community characteristics that are significantly associated with higher rates of alcohol-related injuries for specific populations can contribute to more effective efforts aimed at reducing alcohol-related injuries. For Aboriginal and non-Aboriginal Australians in New South Wales, this study used emergency department (ED) data to investigate rates of alcohol-related injuries, whether differences in rates vary between communities, and individual and community characteristics significantly associated with alcohol-related injuries. Differences in rates of alcohol-related injuries between Aboriginal and non-Aboriginal people varied significantly between communities. Being younger than 38 years old was significantly associated with increased risk of alcohol-related injuries, independent of Aboriginal status and gender. Increased disadvantage of the geographical community inhabited was associated with increased alcohol-related injuries for males. For Aboriginal males, living in a regional community was significantly associated with increased alcohol-related injuries, compared to living in major cities. Conversely, for non-Aboriginal people, living in regional communities was significantly associated with fewer alcohol-related injuries. It is therefore likely that an explanation for between-community differences can be found in regional communities.

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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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Erwin, Elizabeth, and Linda Muzzin. "Aboriginal student strength to persist and Indigenous Knowledges in community colleges." Higher Education, Skills and Work-Based Learning 5, no. 1 (February 9, 2015): 53–62. http://dx.doi.org/10.1108/heswbl-07-2014-0032.

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Purpose – The purpose of this paper is to document experiences of Aboriginal students in community colleges from the perspective of Aboriginal communities rather than policymakers and shows how these communities support student persistence in college. Design/methodology/approach – Interviews with 16 Aboriginal college students, staff and community members were undertaken with Aboriginal guidance, and analysis was undertaken informed by the writings of Aboriginal scholars. Findings – The major finding was that First Nations students experience a disconnect between the epistemology of Aboriginal peoples and ways of being in community colleges. Most demonstrate bravery and persistence in their studies as well as resistance to assimilation. Understanding and support is provided by surrounding Aboriginal communities, based on their appreciation of the epistemological roots of the problem. Practical implications – Frequent reference to the absence of Indigenous Knowledges suggests that more must be done to make Aboriginal students feel safe in colleges where they are in the minority. In view of their feeling of “disconnect,” safe Aboriginal centers, or “homes away from home” are one of many ways to support these students. Originality/value – The research challenges assimilationist approaches to Aboriginal college students, and highlights supporting Indigenous peoples, as described in global terms by Indigenous scholars.

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Hayhurst, Lyndsay M. C., and Audrey Giles. "Private and Moral Authority, Self-Determination, and the Domestic Transfer Objective: Foundations for Understanding Sport for Development and Peace in Aboriginal Communities in Canada." Sociology of Sport Journal 30, no. 4 (December 2013): 504–19. http://dx.doi.org/10.1123/ssj.30.4.504.

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Sport for development and peace (SDP) is a contemporary term for practices that have a long history, particularly in Canada’s provincial and territorial north, and especially with Aboriginal peoples for whom the region is home. Using a postcolonial international relations feminist approach, theories of global governance and private authority, and by exploring recent literature on self-determination in the context of Aboriginal peoples, we investigate 1) the assumptions at work in attempts to “transfer” SDP programming models in the Two-Thirds World to Aboriginal communities across Canada; 2) how the retreat of the welfare state and neo-liberal policies have produced the “need” for SDP in Aboriginal communities; and 3) how efforts toward Aboriginal self-determination can be made through SDP. We argue that, taken together, these concepts build a useful foundation better understanding for the historical and sociopolitical processes involved in deploying SDP interventions in Aboriginal communities.

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Janda, Petr. "Preliminary Report on the Research of “Activity Centers” in Taidong, Taiwan." Annals of the Náprstek Museum 40, no. 2 (2019): 121–25. http://dx.doi.org/10.2478/anpm-2019-0019.

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This report presents current research on aboriginal activity centers in Taidong County, Taiwan, primarily in the townships of Chishang and Yanping with over 30% of the population being of aboriginal ancestry. Taidong County is the region with the most distinctive aboriginal communities in Taiwan. The research attempts to identify the actors behind the operation of such centers and their significance for aboriginal communities. The research investigates the process of selecting suitable location for the facilities, the specific features of such centers, the potential religious significance of the locations including the role of traditional beliefs in predominantly Christian aboriginal communities, the symbolic value of structures built in the traditional style for construction of ethnicity and financing that enables the construction of the facilities and the organization of the festivities held in them. The principle research method used was interviews with local actors including local representatives, organizers of festivities, as well as members of local communities. The research began in 2017.

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Lempert, William. "Gesturing Across Settler Divides in Marumpu Wangka! Kukatja Hand Talk." Video Journal of Education and Pedagogy 4, no. 2 (December 24, 2019): 11–20. http://dx.doi.org/10.1163/23644583-00401015.

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In 2014, the government of Western Australia proposed a plan to defund, and in effect close, about half of the nearly three hundred remote Aboriginal communities in the state. During this time, the author collaborated on a hand sign video project with five women Elders at the Kapululangu Women’s Law and Culture Centre in Balgo, an Aboriginal community in the Great Sandy Desert. The author articulates why Marumpu Wangka! Kukatja Hand Talk—an unassuming and largely improvised video—struck a chord at this precarious moment for Aboriginal communities. The author argues that hand sign videos provide a rare mode of intercultural engagement that is simultaneously culturally specific and broadly relatable. In a mediascape in which most Australian viewers are inundated with visual tropes of Aboriginal communities as either suffering or mystical, representations of jovial gesture encourage understanding beyond these stereotypes by intimately engaging everyday community interaction. Referencing the supplemental eight-minute video throughout, the author (1) overviews the significance of hand sign systems in Aboriginal Australian communities, (2) describes the collaborative and improvised hand sign video production process, and (3) argues for the importance of visual representations that can transcend—even if modestly—settler/Indigenous divides during the current dangerous times for Aboriginal communities.

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Wilton, Shauna. "Aboriginal Conditions: Research as a Foundation for Public Policy." Canadian Journal of Political Science 39, no. 1 (March 2006): 195–96. http://dx.doi.org/10.1017/s0008423906289996.

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Aboriginal Conditions: Research as a Foundation for Public Policy, Jerry P. White, Paul S. Maxim and Dan Beavon, eds., Vancouver: UBC Press, 2003, pp. 285.The situation of Aboriginal people in Canada deserves close attention from academic researchers and policy makers. While it is important to explore the larger questions of self-government, sovereignty, and land claims, it is also necessary to conduct research based on the current reality of Aboriginals in order to develop relevant and effective strategies. This collected volume of essays brings together researchers and policy makers in an attempt to provide an empirical foundation for building better policy and better communities for Aboriginal peoples in Canada. The research itself is structured around two central questions: What is the situation? How has it developed? The effort to answer these questions provides a substantial basis for future development and initiatives.

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Gunzburg, S., M. Gracey, V. Burke, and B. Chang. "Epidemiology and microbiology of diarrhoea in young Aboriginal children in the Kimberley region of Western Australia." Epidemiology and Infection 108, no. 1 (February 1992): 67–76. http://dx.doi.org/10.1017/s0950268800049517.

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Infectious diarrhoea is common in young Australian Aborigines [1–3] and is one of the main causes for their unsatisfactory health standards with consequent widespread failure to thrive and undernutrition [4–5]. Most published reports relate to patients in hospital or to hospital admission statistics and give little indication of the extent or severity of diarrhoeal disease in children in Aboriginal communities.The present investigation involved more than 100 Aboriginal children up to 5 years of age living in remote communities in the tropical north of Western Australia who were studied prospectively over a 12–month period.

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Winch, Scott, Nageen Ahmed, Christopher Rissel, Michelle Maxwell, Joanna Coutts, and Kerri Lucas. "The reach and flow of health information in two Aboriginal communities: a social network analysis." Australian Journal of Primary Health 23, no. 2 (2017): 189. http://dx.doi.org/10.1071/py16024.

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The aim of the present paper was to explore how social networks enable dissemination of health information within two Aboriginal communities in New South Wales. The study design was modelled on a social network analysis socio-centric model. Data collection was conducted primarily by Aboriginal community members who were trained as community researchers. Participants reported on their patterns of interaction and who they provided or received health information from, and awareness of the Aboriginal Enhancement of the Get Healthy Information and Coaching Service. In total, 122 participants across two sites participated in the study. Aboriginal Community Controlled Health Services (ACCHSs) and Aboriginal Community Controlled Health Organisations (ACCHOs) were cited as the main provider of health information in both sites. Between-ness, degree and closeness centrality showed that certain community members, ACCHS and ACCHO within the two communities in the present study were considerable enablers [actors] in enhancing the reach and flow of health information to their respective Aboriginal community. There is potential for future health-promotion activities to be increasingly targeted and effective in terms of reach and influence, if guided by local Aboriginal organisations and by key Aboriginal community members within and across family networks and communities.

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Perry, Christina, Yvonne Dimitropoulos, John Skinner, Chris Bourke, Kate Miranda, Elyse Cain, Damien Beaufils, Vita Christie, Boe Rambaldini, and Kylie Gwynne. "Availability of drinking water in rural and remote communities in New South Wales, Australia." Australian Journal of Primary Health 28, no. 2 (February 1, 2022): 125–30. http://dx.doi.org/10.1071/py21119.

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Many rural communities in New South Wales (NSW), Australia, have poor-quality water supplies. The lack of a palatable alternative increases the risk of the high consumption of sugar-sweetened beverages, a significant contributor to adverse health outcomes. This disproportionately effects Aboriginal people living in these towns, who are also profoundly affected by the social determinants of health. Therefore, examining health inequalities linked to water access is important. This study investigated the availability of drinking water fountains in rural and remote communities in NSW. Telephone interviewer-assisted surveys were conducted with 32 representatives from local government councils or Local Aboriginal Land Councils in NSW from communities with a population of <5000 and an Aboriginal population of at least 3%. The results were analysed descriptively. Towns and communities with a higher population of Aboriginal people and lower median weekly income were less likely to have access to free refrigerated and filtered water within the community or at local schools compared with towns and communities with a lower Aboriginal population and higher median weekly income. The availability of free, clean and refrigerated water in rural and remote communities is critical to reducing the consumption of sugar-sweetened beverages and the promotion of water as the preferred drink.

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Journal articles on the topic 'Aboriginal communities'

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