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Journal articles on the topic 'Aboriginal Cultural Studies'

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Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Turner, David H. "Terra incognita: Australian aborigines and aboriginal studies in the 1980s." Reviews in Anthropology 14, no. 2 (March 1987): 147–55. http://dx.doi.org/10.1080/00988157.1987.9977820.

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2

Bell, CE, and RK Paterson. "Aboriginal rights to cultural property in Canada." International Journal of Cultural Property 8, no. 1 (January 1999): 167–211. http://dx.doi.org/10.1017/s0940739199770669.

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This article explores the rights of Aboriginal peoples in Canada concerning movable Aboriginal cultural property. Although the Canadian constitution protects Aboriginal rights, the content of this protection has only recently begun to be explored by the Supreme Court of Canada in a series of important cases. This article sets out the existing Aboriginal rights regime in Canada and assesses its likely application to claims for the return of Aboriginal cultural property. Canadian governments have shown little interest in attempting to resolve questions concerning ownership and possession of Aboriginal cultural property, and there have been few instances of litigation. Over the last decade a number of Canadian museums have entered into voluntary agreements to return cultural objects to Aboriginal peoples' representatives. Those agreements have often involved ongoing partnerships between Aboriginal peoples and museums concerning such matters as museum management and exhibition curatorship. A recent development has been the resolution of specific repatriation requests as part of modern land claims agreements. The compromise represented by these negotiated solutions also characterizes the legal standards being developed to reconcile existing Aboriginal rights and the legitimate policy concerns of the wider Canadian society.

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3

Liou, Liang-ya. "Autoethnographic Expression and Cultural Translation in Tian Yage's Short Stories." China Quarterly 211 (September 2012): 806–26. http://dx.doi.org/10.1017/s030574101200080x.

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AbstractThis article explores how three short stories set in 1980s Taiwan by the Taiwanese aboriginal writer Tian Yage (Tuobasi Tamapima) can be read as autoethnographic fiction as well as modern fiction, portraying contemporary Taiwanese aboriginal society caught between indigenous folkways and colonial modernity, and how the narrators of the stories tackle cultural translation. I begin with a discussion of Sun Ta-chuan's caution in 1991 as the Taiwan Aboriginal Movement was evolving into the Taiwan Aboriginal Cultural Revivalist Movement. After analysing anthropology's relationship with aborigines and imperialism, I apply Mary Louise Pratt's concept of autoethnography to the aboriginal activists' ethnographic studies and personal narratives. I argue that, prior to the Taiwan Aboriginal Cultural Revivalist Movement, Tian sought to construct an aboriginal cultural identity vis-à-vis the metropolis and to envision a cultural revival within the indigenous community, while he also explored the dilemmas and difficulties that arose from these. In the last section, I apply Homi K. Bhabha's theory of the untranslatable in cultural translation to further examine the language, the narrative voice and the form of both autoethnographic fiction and modern fiction in Tian's stories. I argue that writing Chinese-language modern fiction is a tacit recognition on Tian's part of the legacy of colonial modernity, but the purpose is to manoeuvre for a rethinking of the Taiwanese modern subject. As the narrative voice of his stories is one of an aboriginal speaking as a subject rather than an object, speaking with the backdrop of the aboriginal village as the locus of indigenous traditions vis-à-vis the dominant society, Tian is implicitly demanding aboriginal rights and a reconsideration of the Taiwanese modern subject as well as a shift in the paradigm of historiography on Taiwan.

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4

Folds, Ralph. "Aboriginal crime at the cultural interface in Central Australia." Crime, Media, Culture: An International Journal 15, no. 1 (December 6, 2017): 107–24. http://dx.doi.org/10.1177/1741659017743785.

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Very high levels of Australian Aboriginal offending, incarceration and recidivism have been analysed almost exclusively in terms of the classic association between crime rates and low socioeconomic status, poor education, unemployment and alcohol and substance abuse. This article draws on participatory research with Central Australian Aboriginal prisoners and former prisoners and their families to provide understandings of the difficulties both societies experience at the justice interface. It is argued that conflicting cultural precepts underpinning Australian Aboriginal and Western ideas of justice are significant in explaining the high rates of offending in Central Australia.

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5

Westerway, Peter. "Starting Aboriginal Broadcasting: Whitefella Business." Media International Australia 117, no. 1 (November 2005): 110–20. http://dx.doi.org/10.1177/1329878x0511700112.

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Officials in the Australian Public Service often wield substantial influence on policy-making, yet their work is normally hidden from public view. This case study of the process involved in developing an Aboriginal broadcasting policy after the 1967 referendum reveals conflict between two incompatible paradigms: assimilation (Aboriginal affairs) and diversity of choice (broadcasting). This conflict, together with official reluctance to truly consult with relevant Aboriginal communities and misunderstandings over historically and culturally specific concepts such as country, tribe, clan, community and resident, eventually led to policy failure. Since community control was not considered as an option, Aboriginal broadcasting obstinately remained whitefella business.

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6

Jorgensen, Darren. "On Cross-Cultural Interpretations of Aboriginal Art." Journal of Intercultural Studies 29, no. 4 (November 2008): 413–26. http://dx.doi.org/10.1080/07256860802372352.

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7

Hall, Robert A. "War's End: How did the war affect Aborigines and Islanders?" Queensland Review 3, no. 1 (April 1996): 31–54. http://dx.doi.org/10.1017/s1321816600000660.

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In the 20 years before the Second World War the frontier war dragged to a close in remote parts of north Australia with the 1926 Daly River massacre and the 1928 Coniston massacre. There was a rapid decline in the Aboriginal population, giving rise to the idea of the ‘dying race’ which had found policy expression in the State ‘Protection’ Acts. Aboriginal and Islander labour was exploited under scandalous rates of pay and conditions in the struggling north Australian beef industry and the pearling industry. In south east Australia, Aborigines endured repressive white control on government reserves and mission stations described by some historians as being little better than prison farms. A largely ineffectual Aboriginal political movement with a myriad of organisations, none of which had a pan-Aboriginal identity, struggled to make headway against white prejudice. Finally, in 1939, John McEwen's ‘assimilation policy’ was introduced and, though doomed to failure, it at least recognised that Aborigines had a place in Australia in the long term.

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8

TenHouten, Warren D. "Application of Dual Brain Theory to Cross-Cultural Studies of Cognitive Development and Education." Sociological Perspectives 32, no. 2 (June 1989): 153–67. http://dx.doi.org/10.2307/1389094.

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The cognitive structures of children from minority group, poor, rural, aboriginal, or otherwise socially disadvantaged backgrounds are hypothesized to be gestalt-synthetic in mode of thought and field-dependent in cognitive style; cognitive structures of children from dominant, majority, urban, nonaboriginal, or otherwise advantaged backgrounds, to be relatively logical-analytic and field-independent. These cognitive structures are shown by cerebral lateralization theory to have neurophysiological substrates. Individual hemisphericity, the tendency to rely on the resources of the right or left cerebral hemisphere, is interpreted on four distinct levels: performance hemisphericity, hemispheric activation, hemispheric preference (as personality structure), and cognitive style (lateral flexibility). An illustrative comparison of thinking processes of Australian Aborigines and Australian-born whites is developed using primary and secondary data.

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9

Christie, Michael. "Words, Ontologies and Aboriginal Databases." Media International Australia 116, no. 1 (August 2005): 52–63. http://dx.doi.org/10.1177/1329878x0511600107.

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Aboriginal people are increasingly making use of digitising technologies for their cultural and educational work. However, databases are not innocent objects. They bear within them Western assumptions about the nature of knowledge, and how it is produced, which may inhibit or undermine the intergenerational transmission of Aboriginal knowledge traditions. Words (or text strings), for example, have a particular constitutive function in Aboriginal epistemology, which implies a rethinking of traditional structures and uses of metadata. Knowledge and truth are understood more in terms of performance than content, which implies something about how digital resources are to be configured and represented. This paper looks at collaborative work done developing a database to support the ongoing work done by Yolngu (northeast Arnhem Land Aboriginal) people in keeping their knowledge traditions strong.

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10

Burgess, Cathie, and Paddy (Pat) Cavanagh. "Cultural Immersion: Developing a Community of Practice of Teachers and Aboriginal Community Members." Australian Journal of Indigenous Education 45, no. 1 (November 27, 2015): 48–55. http://dx.doi.org/10.1017/jie.2015.33.

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A lack of teacher awareness of the cultural and historical background of Aboriginal students has long been recognised as a major causative factor in the failure of Australian schools to fully engage Aboriginal students and deliver equitable educational outcomes for them. Using Wenger's communities of practice framework, this paper analyses the effectiveness of the Connecting to Country (CTC) program in addressing this issue in New South Wales (NSW) schools whereby Aboriginal community members design and deliver professional learning for teachers. Qualitative and quantitative data from 14 case studies suggest that the CTC program has had a dramatic impact on the attitudes of teachers to Aboriginal students, on their ability to establish relationships with the local Aboriginal community and on their willingness to adapt curriculum and pedagogy to better meet the needs of their students. As Aboriginal community members and teachers developed communities of practice, new approaches to Aboriginal student pedagogies were imagined through a sense of joint enterprise, mutuality and shared repertoire, empowering all participants in the CTC journey. Implications from this research highlight the importance of teacher professional learning delivered by Aboriginal people, Aboriginal community engagement in local schools and addressing deficit discourses about Aboriginal students and their families.

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11

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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12

Buxton, Lisa Maree. "Professional development for teachers meeting cross-cultural challenges." Journal for Multicultural Education 35, no. 2 (December 9, 2019): 19–32. http://dx.doi.org/10.1108/jme-06-2019-0050.

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Purpose When providing professional development for teachers, certain factors should be considered and included to ensure it is effective and enhances teacher practice and outcomes for children in their classes. While this is achieved in many curriculum areas, there has been little written about effective professional development for teachers in relation to Aboriginal education in Australia, enhancing teacher confidence in meeting the needs of Aboriginal and Torres Strait Islander children. This paper aims to describe a study concerned with the ongoing development of a professional learning framework empowering primary school teachers to infuse Aboriginal ways of seeing and being into their classroom practice. Design/methodology/approach Design-based methodology, using semi-structured interviews with teachers, allowed for iterative amendment and improvement of the professional learning experiences. A description is provided linking the elements of successful professional development for teachers to the implementation of this study’s professional learning. Findings Key findings are that if the elements noted in the literature pertaining to successful professional learning for teachers are included, change in practice does take place and is sustained, to the benefit of the children they teach. This study demonstrates the vital importance of ongoing collaboration and support for teachers undertaking professional development if they are going to change practice in the longer term. Originality/value The pedagogy described in this paper goes beyond content to an Aboriginal way of teaching children through modelling and how this can be infused into teaching practice.

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13

Onnudottir, Helena, Adam Possamai, and Bryan Turner. "Islam." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.

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The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colonial Australia and the Aboriginal experience of social and political marginalisation. Their conversion to Islam represents some degree of cultural continuity rather than rupture. Finally the article demonstrates that the sociological and psychological understanding of conversion is underdeveloped and inadequate.

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14

Strickland, S. S. "Notes on the language of Gurungpe." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (January 1987): 53–76. http://dx.doi.org/10.1017/s0035869x00166973.

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In the Preface to the first edition of his essayOn the Aborigines of India, B. H. Hodgson set out two main purposes of his research: to show when and why the pre-Aryan aboriginal population (“Tamulians”) were dispersed to their apparently scattered distribution; and to describe their “positive condition, moral and material” so as to show “the point of advancement which the aborigines have reached in thought and action”.

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15

Paci, Chris. "Institutional Representations of Aboriginal People." Reviews in Anthropology 31, no. 2 (January 2002): 165–83. http://dx.doi.org/10.1080/00988150212936.

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16

Fogarty, Gerard J., and Colin White. "Differences between Values of Australian Aboriginal and Non-Aboriginal Students." Journal of Cross-Cultural Psychology 25, no. 3 (September 1994): 394–408. http://dx.doi.org/10.1177/0022022194253006.

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17

Barwick, Linda, Margaret Clunies Ross, Tamsin Donaldson, and Stephen A. Wild. "Songs of Aboriginal Australia." Ethnomusicology 34, no. 1 (1990): 177. http://dx.doi.org/10.2307/852377.

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18

Christen, Kimberly. "Gone Digital: Aboriginal Remix and the Cultural Commons." International Journal of Cultural Property 12, no. 3 (August 2005): 315–45. http://dx.doi.org/10.1017/s0940739105050186.

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Recently thecommonshas become a predominant metaphor for the types of social relationships between people, ideas, and new digital technologies. In IP debates, the commons signifies openness, the exclusion of intermediaries, and remix culture that is creative, innovative, and politically disobedient. This article examines the material and social implications of these debates (and the legal copyright regimes they interact with) in the translation andremixof Warumungu culture onto a set of locally produced DVDs. Although DVD technology can account for concerns such as monitoring access, preserving cultural knowledge, and reinforcing existing kinship networks, it also brings with it the possibility of multiple reproductions, knowledge sampling, and unintended mobilizations. Tracking the shifting mandates and emergent protocols in this digital interface redirects the lines of the debate to include multiple structures of accountability, ongoing systems of inequity, and overlapping access regimes involved in the always tense processes of cultural innovation.

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19

Butterly, Lauren, and Lucas Lixinski. "Aboriginal Cultural Heritage Reform in Australia and the Dilemmas of Power." International Journal of Cultural Property 27, no. 1 (February 2020): 125–49. http://dx.doi.org/10.1017/s0940739120000028.

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AbstractThe last decade or so has seen a fundamental shift in Aboriginal cultural heritage law in Australia. A number of subnational jurisdictions in Australia have undergone major reforms to their Aboriginal heritage legislation. Other subnational jurisdictions are currently in the reform process or have promised reform in coming years. We use the latest (and, at the time of writing, ongoing) process to reform Aboriginal heritage legislation in the state of New South Wales (NSW) to explore some of the legal issues and themes emanating from the Australian experience. The NSW example is a useful case study for thinking about how minority heritage regulation can not only serve broader social movements but also undercut some of its own possibilities. We argue that even law that is ostensibly in place to promote the control of communities over their own heritage can cause difficult balancing acts that may default to a dependency path and effectively detract from its own projected goals.

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20

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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21

Gagnon, Denis, and Lynn Drapeau. "Les échelles catholiques comme exemples de métissage religieux des ontologies chrétiennes et amérindiennes." Studies in Religion/Sciences Religieuses 44, no. 2 (May 29, 2015): 178–207. http://dx.doi.org/10.1177/0008429815580788.

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The discovery of a unique version of Lacombe’s Catholic Ladder annotated in the Innu language, and in use in the middle of the 20th century among the St Laurence North Shore Innus (who were known as Montagnais from the 17th to the 20th century), gives us opportunities to question again the production history of these illustrated catechism posters, which served as tools of conversion. After showing the connection between this “Catholic ladder” and aboriginal selective writing practices, we look at the rich history of the tradition from its emergence on the Pacific Coast to its spread throughout world Catholic missions from the middle of the 19th until the middle of the 20th century. We also present a commented translation of the Innu annotation of Lacombe’s Ladder and show that the origin of its success among Aboriginal peoples is that it transmits a Christian content using a symbolic method of spreading knowledge that is typically aboriginal. The Ladder is a product of religious “ métissage” (cultural mixing or cultural combination) between Catholic and aboriginal religions, and it is this “ métissage” that has led to its international success.

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22

Mickler, Steve, and Alec McHoul. "Sourcing the Wave: Crime Reporting, Aboriginal Youth and the Wa Press, Feb 1991–Jan 1992." Media International Australia 86, no. 1 (February 1998): 122–52. http://dx.doi.org/10.1177/1329878x9808600112.

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This paper reports on some initial findings from the Print Media Project, an investigation based on a large database consisting of over 600 items of news reportage. In particular, it examines a supposed “crime wave” in 1991 and early 1992 and the presumed involvement in it of Aboriginal youth. While it finds some evidence for a mismatch between the news coverage of youth-crime and actual crime data, the report also argues that a complex set of relations between news sources, news participants and the press itself is responsible for this effect. It also finds equally complex issues surrounding (a) reportage on Aboriginal youth and (b) participation by Aboriginal individuals and groups in the production of news.

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23

Flood, Josephine. "Culture in Early Aboriginal Australia." Cambridge Archaeological Journal 6, no. 1 (April 1996): 3–36. http://dx.doi.org/10.1017/s095977430000158x.

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On the basis of recent archaeological evidence it seems that humans first entered the Australian continent about 60,000 years ago. These first ocean-going mariners had a high level of technological and economic skill, and had spread right across Australia into a wide variety of environments by about 35,000 years ago. Pigment showing clear signs of use occurs in almost all Australia's oldest known occupation sites, and evidence of self-awareness such as necklaces and beads has been found in several Pleistocene rock shelters. Rituals were carried out in connection with disposal of the dead, for at Lake Mungo there is a 25,000-year-old cremation, and ochre was scattered onto the corpse in a 30,000-year-old inhumation. Complex symbolic behaviour is attested at least 40,000 years ago by petroglyphs in the Olary district, and other evidence suggests a similar antiquity for rock paintings. The special focus of this article is cognitive archaeology, the study of past ways of thought as derived from material remains, particularly the development of early Australian artistic systems.

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24

Neckoway, Raymond, Keith Brownlee, and Bruno Castellan. "Is Attachment Theory Consistent with Aboriginal Parenting Realities?" First Peoples Child & Family Review 3, no. 2 (May 20, 2020): 65–74. http://dx.doi.org/10.7202/1069465ar.

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Attachment theory has become one of the most inﬂuential models guiding parent-child relationships in programs of prevention, treatment, and education, including programs for Aboriginal parents. However, whether the model can be reliably applied when working with Aboriginal peoples has not yet been established. Studies on attachment security conducted with different cultural groups provide a means of comparing naturally occurring differences in parenting practices and socio-emotional environments of children. These studies report inconsistencies of attachment security across cultures and suggest that consideration should be given to cultural differences when applying attachment theory across cultures. In this article, we analyse the correspondence between attachment theory and descriptions of Aboriginal parenting and question the relevance of attachment theory to Aboriginal parents who do not adhere to the mother-infant dyad as the sole contributor to the child’s sense of security.

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25

Paraschak, Victoria, and Kristi Thompson. "Finding strength(s): insights on Aboriginal physical cultural practices in Canada." Sport in Society 17, no. 8 (October 18, 2013): 1046–60. http://dx.doi.org/10.1080/17430437.2013.838353.

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26

Preston, Noel. "Confronting Racism's Boundary." Queensland Review 13, no. 1 (January 2006): 79–97. http://dx.doi.org/10.1017/s1321816600004293.

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The Brisbane of my childhood was monocultural and ethnocentric, a very white affair. Like most Queenslanders of my generation, I had virtually nothing to do with Aborigines and was given little reason to understand their culture or to see the history of the European conquest of this country from their point of view. I certainly had no knowledge of the relationship between Aborigines and police, poisoned as it was by decades of policing which intimidated, imprisoned and eliminated Aboriginal ‘troublemakers’. Nor did I know of the confiscation of children of mixed descent from their Aboriginal mothers. Similarly, I was ignorant of how Queensland's paternalistic protectionist policies had compulsorily detained tens of thousands of Aborigines on ‘missions’ scattered throughout Queensland, an injustice compounded by the practice of quarantining their miserable wages into a ‘welfare fund’ which was used in ways that suited the government bureaucrats of the day.

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27

Newell, Sarah Lynn, Michelle L. Dion, and Nancy C. Doubleday. "Cultural continuity and Inuit health in Arctic Canada." Journal of Epidemiology and Community Health 74, no. 1 (October 29, 2019): 64–70. http://dx.doi.org/10.1136/jech-2018-211856.

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BackgroundPrevious research association increased levels of cultural continuity and decreased rates of youth suicide in First Nations communities. We investigate the relationship between cultural continuity and self-rated health looking specifically at Inuit living in the Canadian Arctic.MethodsThe Arctic Supplements of the Aboriginal Peoples Survey from years 2001 and 2006 were appended to explore the relationship between various measures of cultural continuity and self-rated health. These measures include access to government services in an Aboriginal language, Inuit cultural variables, community involvement and governance. Literature related to Inuit social determinants of health and health-related behaviours were used to build the models.ResultsAll measures of cultural continuity were shown to have a positive association with self-rated health for Inuit participants. Background and other control variables influenced the strength of the association but not the direction of the association. Access to services in an Aboriginal language, harvesting activities and government satisfaction were all significantly related to the odds of better health outcomes. Finally, the study contributes a baseline from a known data horizon against which future studies can assess changes and understand future impacts of changes.ConclusionThe Canadian government and other agencies should address health inequalities between Inuit and non-Inuit people through programmes designed to foster cultural continuity at a community level. Providing access to services in an Aboriginal language is a superficial way of promoting cultural alignment of these services; however, more inclusion of Inuit traditional knowledge is needed to have a positive influence on health.

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28

Préaud, Martin. "Engaging Relations: Ethnography with an Aboriginal Organisation." Asia Pacific Journal of Anthropology 14, no. 2 (April 2013): 149–60. http://dx.doi.org/10.1080/14442213.2013.768693.

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29

Thorpe, Alister, Wendy Anders, and Kevin Rowley. "The community network: an Aboriginal community football club bringing people together." Australian Journal of Primary Health 20, no. 4 (2014): 356. http://dx.doi.org/10.1071/py14051.

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There are few empirical studies about the role of Aboriginal sporting organisations in promoting wellbeing. The aim of the present study was to understand the impact of an Aboriginal community sporting team and its environment on the social, emotional and physical wellbeing of young Aboriginal men, and to identify barriers and motivators for participation. A literature review of the impact of sport on the health and wellbeing of Aboriginal participants was conducted. This informed a qualitative study design with a grounded theory approach. Four semistructured interviews and three focus groups were completed with nine current players and five past players of the Fitzroy Stars Football Club to collect data about the social, emotional and physical wellbeing impact of an Aboriginal football team on its Aboriginal players. Results of the interviews were consistent with the literature, with common concepts emerging around community connection, cultural values and identity, health, values, racism and discrimination. However, the interviews provided further detail around the significance of cultural values and community connection for Aboriginal people. The complex nature of social connections and the strength of Aboriginal community networks in sports settings were also evident. Social reasons were just as important as individual health reasons for participation. Social and community connection is an important mechanism for maintaining and strengthening cultural values and identity. Barriers and motivators for participation in Aboriginal sports teams can be complex and interrelated. Aboriginal sports teams have the potential to have a profound impact on the health of Aboriginal people, especially its players, by fostering a safe and culturally strengthening environment and encompassing a significant positive social hub for the Aboriginal community.

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30

Hulan, Renée. "The Iconic North: Cultural Constructions of Aboriginal Life in Postwar Canada." Canadian Historical Review 100, no. 3 (August 2019): 474–76. http://dx.doi.org/10.3138/chr.100.3.br06.

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31

Mason, Bonita. "‘The Girl in Cell 4’: Securing Social Inclusion through a Journalist-Source Collaboration." Media International Australia 142, no. 1 (February 2012): 167–76. http://dx.doi.org/10.1177/1329878x1214200118.

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Aboriginal people who die in custody face two forms of exclusion: one evident in their disproportionately high imprisonment rates; the other in their traditional lack of voice in the media. This latter exclusion comes about through journalistic practices that privilege authoritative sources and emphasise distance. Janet Beetson was one of fourteen Aboriginal people to die in custody in 1994, a record year for Aboriginal prison deaths. At the time, her death went largely unremarked in the mainstream media. ‘The Girl in Cell 4’ was published in 1997 about these 1994 events. It was not breaking news: its aim was to tell in detail the story of the last week of Janet Beetson's life through an investigation of what led to her avoidable death. This article charts the critical importance of Janet Beetson's family members in bringing the story to public attention in a way that honoured their loved one and called to account the systems that allowed her to die. This journalist–source collaboration challenges orthodox ideas about arm's length reporting, and indicates that such collaboration can provide for social inclusion.

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32

Jones, Tod, and Christina Birdsall-Jones. "Meeting places: drivers of change in Australian Aboriginal cultural institutions." International Journal of Cultural Policy 20, no. 3 (April 29, 2013): 296–317. http://dx.doi.org/10.1080/10286632.2013.786059.

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33

Morgan, George. "Assimilation and resistance: housing indigenous Australians in the 1970s." Journal of Sociology 36, no. 2 (August 2000): 187–204. http://dx.doi.org/10.1177/144078330003600204.

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During the early 1970s, large numbers of Aboriginal people became tenants of the Housing Commission of New South Wales under the Housing for Aborigines program. Most moved from government reserves or dilapidated and overcrowded private rental dwellings to broadacre suburban estates. As public housing tenants, they encountered considerable pressures to become 'respectable' citizens, to build their lives around privacy, sobriety, moral restraint, the nuclear family, conventional gender roles and wage labour. For many indigenous Australians, these expectations-which were based as much on class relations as on colonialism— represented a threat to their conventional ways of life and their obligations to extended family and community. This paper explores the patterns of conformity and resistance amongst Aboriginal tenants. It draws on the sociological and cultural studies literature on youth subcultural resistance and compares anthropological theory about indigenous responses to the pressures of modernity.

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34

Moyle, Richard M., and Catherine J. Ellis. "Aboriginal Music: Education for Living. Cross-Cultural Experiences from South Australia." Ethnomusicology 31, no. 1 (1987): 155. http://dx.doi.org/10.2307/852307.

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35

Osmond. "Decolonizing Dialogues: Sport, Resistance, and Australian Aboriginal Settlements." Journal of Sport History 46, no. 2 (2019): 288. http://dx.doi.org/10.5406/jsporthistory.46.2.0288.

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36

Adams, Christine. "Ethics, power and politics in aboriginal health research." Asia Pacific Journal of Anthropology 3, no. 2 (September 2002): 44–64. http://dx.doi.org/10.1080/14442210210001706286.

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37

Michaels, Eric. "Aboriginal content: Who's got it—who needs it?" Visual Anthropology 4, no. 3-4 (January 1991): 277–300. http://dx.doi.org/10.1080/08949468.1991.9966565.

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38

Kleinert, Sylvia. "An aboriginal Moomba:Remaking history." Continuum 13, no. 3 (November 1999): 345–57. http://dx.doi.org/10.1080/10304319909365806.

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Atkinson, Petah, Marilyn Baird, and Karen Adams. "Are you really using Yarning research? Mapping Social and Family Yarning to strengthen Yarning research quality." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 15, 2021): 191–201. http://dx.doi.org/10.1177/11771801211015442.

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Yarning as a research method has its grounding as an Aboriginal culturally specified process. Significant to the Research Yarn is relationality, however; this is a missing feature of published research findings. This article aims to address this. The research question was, what can an analysis of Social and Family Yarning tell us about relationality that underpins a Research Yarn. Participant recruitment occurred using convenience sampling, and data collection involved Yarning method. Five steps of data analysis occurred featuring Collaborative Yarning and Mapping. Commonality existed between researcher and participants through predominantly experiences of being a part of Aboriginal community, via Aboriginal organisations and Country. This suggests shared explicit and tacit knowledge and generation of thick data. Researchers should report on their experience with Yarning, the types of Yarning they are using, and the relationality generated from the Social, Family and Research Yarn.

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Neuenfeldt, Karl. "Aboriginal Didjeriduists in Australian education: Cultural workers and border crossers." Journal of Intercultural Studies 19, no. 1 (April 1998): 5–19. http://dx.doi.org/10.1080/07256868.1998.9963452.

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41

Kutay, Cat, Janet Mooney, Lynette Riley, and Deirdre Howard-Wagner. "Experiencing Indigenous Knowledge Online as a Community Narrative." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 47–59. http://dx.doi.org/10.1017/jie.2012.8.

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This article explores a project at the Koori Centre, University of Sydney, funded by the Australian Learning and Teaching Council (ALTC) in 2011, titled ‘Indigenous On-Line Cultural Teaching and Sharing’. One of the team members (Kutay) was also a project team member on the ALTC-funded project ‘Exploring PBL in Indigenous Australian Studies’, which has developed a teaching and learning process (PEARL) for Indigenous Australian studies. In this article, we present the ‘Indigenous On-Line Cultural Teaching and Sharing’ project as an exemplar of this teaching process. The project turns a highly successful interactive kinship workshop into an interactive online experience for all students and staff of the University of Sydney. The project is developing a sharing portal for Aboriginal people in New South Wales (NSW) to incorporate their stories and experiences of cultural, historical and educational issues within a knowledge-sharing workshop. The site will use voices of Aboriginal participants to express the knowledge of their culture in a comparative and affirmative context. An interface for uploading audio and video has been generated to combine example stories from different perspectives. The interactive kinship workshop and Aboriginal voices will then be used in an online game, embedding Aboriginal knowledge and values within different professional learning contexts, such as law, social policy, health, and education.

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Crawford, Keith. "Constructing Aboriginal Australians, 1930-1960." Journal of Educational Media, Memory, and Society 5, no. 1 (March 1, 2013): 90–107. http://dx.doi.org/10.3167/jemms.2013.050106.

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This article offers a critical exploration of social studies textbooks and allied curriculum materials used in New South Wales primary schools between 1930 and 1960, and of the way in which these texts positioned, discussed, and assessed Aboriginal Australians. With reference to European commitments to Enlightenment philosophies and social Darwinian views of race and culture, the author argues that Aboriginal peoples were essentialized via a discourse of paternalism and cultural and biological inferiority. Thus othered in narratives of Australian identity and national progress, Aboriginal Australians were ascribed a role as marginalized spectators or as a primitive and disappearing anachronism.

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McCormack, Patricia A. "Walking the Land: Aboriginal Trails, Cultural Landscapes, and Archaeological Studies for Impact Assessment." Archaeologies 13, no. 1 (March 25, 2017): 110–35. http://dx.doi.org/10.1007/s11759-017-9309-7.

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44

Nasir, Tanyah. "Aboriginal and Islander Tertiary Aspirations Program." Australian Journal of Career Development 5, no. 2 (July 1996): 7–9. http://dx.doi.org/10.1177/103841629600500203.

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The Aboriginal and Islander Tertiary Aspiration Program (AITAP) aims to enhance the attendance and academic achievement of Aboriginal and Torres Strait Islander students during their secondary school years to increase the number of indigenous Australians successfully completing Year 12 studies. AITAP encourages them to nurture aspirations involving tertiary education while maintaining their pride in their cultural heritage. AITAP, which has been operating in NT schools since 1994, is about raising the level of expectations and aspirations of students, parents and teachers, and encouraging positive attitudes towards education and towards Aboriginal and Torres Strait Islander students.

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Cheng, Andrew T. A., and Mutsu Hsu. "Development of a new scale for measuring acculturation: the Taiwan Aboriginal Acculturation Scale (TAAS)." Psychological Medicine 25, no. 6 (November 1995): 1281–87. http://dx.doi.org/10.1017/s0033291700033249.

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SynopsisAs part of the Taiwan Aboriginal Study Project (TASP), a new acculturation scale (the Taiwan Aboriginal Acculturation Scale, or TAAS) has been developed among the aboriginal minorities of Austronesian origin in Taiwan. The design of the original 54 items was based on Milton Gordon's concept of assimilation in association with a careful consideration of cross-cultural validity. These items were administered to 144 subjects stratified by age and sex who were randomly sampled from four major Taiwanese aboriginal groups. Item analysis and factor analysis were applied to select an 18-item scale which has three subscales (factors): cultural assimilation, social assimilation, and social attitude. Results of validity and reliability studies of the TAAS were found to be acceptable. The development of TAAS demonstrates the applicability of the concept of acculturation as a process that involves changes both in attitude, and in behaviour, to non-western societies.

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Ivison, Duncan. "The Logic of Aboriginal Rights." Ethnicities 3, no. 3 (September 2003): 321–44. http://dx.doi.org/10.1177/14687968030033003.

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Marjoribanks, Kevin, and Deirdre F. Jordan. "Stereotyping among Aboriginal and Anglo-Australians." Journal of Cross-Cultural Psychology 17, no. 1 (March 1986): 17–28. http://dx.doi.org/10.1177/0022002186017001002.

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Wergin, Carsten Holger. "Dreamings beyond ‘opportunity’: the collaborative economics of an aboriginal heritage trail." Journal of Cultural Economy 9, no. 5 (July 21, 2016): 488–506. http://dx.doi.org/10.1080/17530350.2016.1210532.

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Chodkiewicz, Andrew, Jacquie Widin, and Keiko Yasukawa. "Engaging Aboriginal Families to Support Student and Community Learning." Diaspora, Indigenous, and Minority Education 2, no. 1 (January 10, 2008): 64–81. http://dx.doi.org/10.1080/15595690701752880.

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Guglietti, Maria Victoria. "Review: Shimmering Screens: Making Media in an Aboriginal Community." Media International Australia 124, no. 1 (August 2007): 179–80. http://dx.doi.org/10.1177/1329878x0712400118.

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