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Journal articles on the topic 'Aboriginal film'
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1
Lumby, Bronwyn, and Colleen McGloin. "Re-Presenting Urban Aboriginal Identities: Self-Representation in Children of the Sun." Australian Journal of Indigenous Education 38, no. 1 (January 2009): 27–35. http://dx.doi.org/10.1375/s1326011100000569.
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AbstractTeaching Aboriginal studies to a diverse student cohort presents challenges in the pursuit of developing a critical pedagogy. In this paper, we present Children of the Sun (2006), a local film made by Indigenous youth in the Illawarra region south of Sydney, New South Wales. We outline the film's genesis and its utilisation in our praxis. The film is a useful resource in the teaching of urban Aboriginal identity to primarily non-Indigenous students in the discipline of Aboriginal studies. It contributes to the development of critical thinking, and our own critical practice as educators and offers a starting point to address pre-conceived and stereotypical notions about race and colour. We situate this paper within a theoretical framework of identity and whiteness studies to explore the issue of light skin in relation to the constraints of identity surrounding urban Aboriginal youth, as represented in Children of the Sun. We discuss the usefulness of this film as a self-representational text that subverts and challenges pre-conceived notions of Aboriginal identity.
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Zvegintseva, Irina A. "Two Peoples, Two Worlds." Journal of Flm Arts and Film Studies 8, no. 4 (December 15, 2016): 125–34. http://dx.doi.org/10.17816/vgik84125-134.
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By the time of the arrival of Europeans in the continent during the second half of the 18th century, the aboriginal tribes that inhabited Australia were under the primeval communal system. Their settlements became an easy conquering for the first aliens. Aborigines of Australia met the invaders quite friendly, providing virtually no resistance and the letters benefited immediately. There appeared a clash of two cultures, two worldviews. On the one hand, the absolute merging with nature, harmonious existence, which for centuries hadnt undergone any changes, and hence a complete tolerance to everything that didnt disturb the established order of the world; on the other hand - consumerist attitude to the land, the desire to get rich, tough competition. Naturally, such polar positions to combine turned out to be impossible, and without a desire to understand the natives who were moved out of their lands, the invaders hastened to announce the aborigines the second-class citizens. Of course, the national cinema couldnt avoid the most urgent problem of the Australian society. But if the first works of filmmakers of the past were focused more on the exotics, mystical rites, dances, daily life of aborigines, in recent years increasingly serious movies are on, and the authors call for a change in attitude to the natives, respect their culture, recognize their equal rights. Analysis of the best movies devoted to these problems, such as Jeddah, Manganese, Fence from rabbits, Charlies land and some others has become the focus of the article. Mainly under the influence of these movies the situation in the country has begun to change for better. Today in the film industry the aborigines have been working, and the movie Samson and Delilah, directed by aborigine Warwick Thornton/ has been a sensation at the Cannes film festival of 2009.
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Langton, Marcia. "Aboriginal art and film: the politics of representation." Race & Class 35, no. 4 (April 1994): 89–106. http://dx.doi.org/10.1177/030639689403500410.
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Frey, Aline. "Resisting Invasions: Indigenous Peoples and Land Rights Battles in Mabo and Terra Vermelha." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 69, no. 2 (June 7, 2016): 151. http://dx.doi.org/10.5007/2175-8026.2016v69n2p151.
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http://dx.doi.org/10.5007/2175-8026.2016v69n2p151This article examines two feature films, focusing on the link between Indigenous cinema, environmental preservation and land rights. The first film is Mabo (2012) directed by Aboriginal filmmaker Rachel Perkins. It centres on a man’ legal battle for recognition of Indigenous land’ ownership in Australia. The second film is Terra Vermelha (Birdwatchers, Marco Bechis, 2008), which centres on the violence endured by a contemporary Brazilian Indigenous group attempting to reclaim their traditional lands occupied by agribusiness barons. Based on comparative analysis of Mabo and Terra Vermelha, this article discusses the similar challenges faced by Indigenous nations in these two countries, especially the colonial dispossession of their ancestral territories and the postcolonial obstacles to reclaim and exercise self-determination over them.
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Summerhayes, Catherine. "Haunting Secrets: Tracey Moffatt's beDevil." Film Quarterly 58, no. 1 (2004): 14–24. http://dx.doi.org/10.1525/fq.2004.58.1.14.
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Abstract In her vividly textured, complicated, and passionate film, beDevil, Australian Aboriginal artist and filmmaker Tracey Moffatt avoids easy stereotypes of victims and oppressors. She not only inspects some of the repressed stories of indigenous Australians, but also looks at the bewildered, bedeviled ways in which non-indigenous and indigenous Australians live with each other. Moffatt draws on all aspects of her artistic practice in this feature-length film.
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Nugent, Maria. "Sites of segregation/sites of memory: Remembrance and ‘race’ in Australia." Memory Studies 6, no. 3 (June 28, 2013): 299–309. http://dx.doi.org/10.1177/1750698013482863.
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This article considers the interplay between Aboriginal people’s remembrances about race relations in rural mid-twentieth-century Australia and the frames of remembrance provided by the American Civil rights movement. It takes as its focus two key Australian sites of racial segregation – country town cinemas and public swimming pools – to explore the ways in which since, and in no small part due to, the desegregationist politics of the 1960s they have become prominent sites of public memory. Drawing on three examples from a range of media – art, film and published memoirs – the article traces the ways in which different ways of narrating and remembering these ‘twisted spaces’ contributes to and makes possible alternative and at times unsettling interpretations of experiences and histories of relations between Aboriginal and non-Aboriginal people during what is commonly referred to as the ‘assimilation era’.
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Ginsburg, Faye. "The Parallax Effect: The Impact of Aboriginal Media on Ethnographic Film." Visual Anthropology Review 11, no. 2 (September 1995): 64–76. http://dx.doi.org/10.1525/var.1995.11.2.64.
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Rekhari, Suneeti. "The “Other” in Film: Exclusions of Aboriginal Identity from Australian Cinema." Visual Anthropology 21, no. 2 (February 21, 2008): 125–35. http://dx.doi.org/10.1080/08949460701857586.
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Johnson, Colin. "Chauvel and the centring of the aboriginal male in Australian film." Continuum 1, no. 1 (January 1988): 47–56. http://dx.doi.org/10.1080/10304318809359318.
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Park, Shelley M. "Unsettling Feminist Philosophy: An Encounter with Tracey Moffatt's Night Cries." Hypatia 35, no. 1 (2020): 97–122. http://dx.doi.org/10.1017/hyp.2019.11.
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AbstractThis essay seeks to unsettle feminist philosophy through an encounter with Aboriginal artist Tracey Moffatt, whose perspectives on intergenerational relationships between (older) white women and (younger) Indigenous women are shaped by her experiences as the Aboriginal child of a white foster mother growing up in Brisbane, Australia during the 1960s. Moffatt's short experimental film Night Cries provides an important glimpse into the violent intersections of gender, race, and power in intimate life and, in so doing, invites us to see how colonial and neocolonial policies are carried out through women's domestic labor. Seeing cross-generational and cross-racial intimacy through Moffatt's lens, I suggest, helps us to unsettle both feminist theories of motherhood and feminist practices of mentoring.
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Chisholm, Dianne. "The enduring afterlife of Before Tomorrow: Inuit survivance and the spectral cinema of Arnait Video Productions." Essai hors thème 40, no. 1 (June 14, 2017): 211–27. http://dx.doi.org/10.7202/1040152ar.
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This essay investigates how the filmmakers of Igloolik-based women’s collective Arnait Video Productions invent and combine various techniques and strategies of spectrality and survivance to create a powerful, cinematic form of Inuit cultural resistance and resilience. I borrow the concept of “survivance” from Anishnaabe literary theorist Gerald Vizenor who uses it to explain how Aboriginal literary and linguistic traditions continue to flourish in contemporary media despite and in response to colonialism’s systemic suppression of oral traditions. With this concept I analyze the way Arnait’s films re-enact and revive Inuit culture and oral tradition in the abiding voice and spirit of the dead whose creative art of living resists extinction. Arnait has to date produced three feature films: two fictional films Before Tomorrow (2009) and Uvanga (2013), and a documentary Sol (2014). I demonstrate that all three films exhibit this uncanny mix of spectrality and survivance with focus on Arnait’s debut film as a case study.
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Clover, Darlene E. "You've Got the Power: Documentary Film as a Tool of Environmental Adult Education." Journal of Adult and Continuing Education 17, no. 2 (November 2011): 20–35. http://dx.doi.org/10.7227/jace.17.2.4.
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Educators call for more creative means to combat the moribund narratives of contemporary environmentalism. Using visual methodology and environmental adult education theory, this article discusses how a documentary film titled You've Got the Power works to pose questions about complex environmental issues and develop critical thinking and cultural understandings. By juxtaposing narratives and images the film artfully, critically, and emotively exposes diverse ways of knowing and viewing the world, problematises concepts of citizenship and ecological justice and illuminates the complex contemporary politics of environmentalism. Perhaps most importantly, it challenges stereotypic notions of aboriginal peoples in Canada, by highlighting their critical environmental roles and actions and thereby provides a much needed source of inspiration and hope for change.
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Crey, Karrmen. "The Aboriginal Film and Video Art Alliance: Indigenous Self-Government in Moving Image Media." JCMS: Journal of Cinema and Media Studies 60, no. 2 (2021): 175–80. http://dx.doi.org/10.1353/cj.2021.0011.
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Gauthier, Jennifer L. "Digital not diversity? Changing Aboriginal media policy at the National Film Board of Canada." International Journal of Cultural Policy 22, no. 3 (December 9, 2014): 331–52. http://dx.doi.org/10.1080/10286632.2014.985666.
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Gauthier, Jennifer. "New Vistas? Aboriginal animation and digital dreams at the National Film Board of Canada." Continuum 28, no. 4 (March 26, 2014): 465–81. http://dx.doi.org/10.1080/10304312.2014.893993.
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Hogan, Trevor, and Priti Singh. "Modes of indigenous modernity." Thesis Eleven 145, no. 1 (March 26, 2018): 3–9. http://dx.doi.org/10.1177/0725513618763836.
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This special issue is the outcome of a collaborative venture – a three-day workshop between La Trobe University and Ateneo de Manila University, held in Manila. It brought together indigenous and non-indigenous researchers from both the Philippines and Australia and included aboriginal researchers in business studies, history, literature and anthropology, and non-indigenous researchers working on themes of indigenous history, material culture, film studies, literature, the visual arts, law and linguistics. The ‘indigenous’ peoples of the Philippines are very different to Australian Aborigines or Torres Strait Islanders. Nevertheless, they have common quests for political autonomy, protection of indigenous customary laws, traditions and knowledge, biodiversity, and development of independent self-governance structures for health, education and community development. These concerns involve analogous and overlapping political struggles with nation-states and in the forums of the UN, regional associations, global consortia, and the international courts. The papers in this issue are based on a roundtable in which the participants showcased their own research projects and interests on indigenous pathways, cultural pluralism and national identities; socio-economic development; and representation of indigenous identities in creative and visual arts.
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Morgan, Alec. "Empire of Illusions: Film Censorship, Eugenics and Aboriginal Spectatorship in Australia’s Northern Territory 1928–1950." Historical Journal of Film, Radio and Television 38, no. 4 (May 3, 2018): 711–28. http://dx.doi.org/10.1080/01439685.2018.1457246.
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Kennedy, Rosanne. "Soul music dreaming:The Sapphires, the 1960s and transnational memory." Memory Studies 6, no. 3 (May 20, 2013): 331–44. http://dx.doi.org/10.1177/1750698013485506.
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In memory studies, concepts of cosmopolitan, transnational and transcultural memory have been identified as a means of studying mnemonic symbols, cultural forms and cultural practices that cross national, ethnic and territorial borders. However, what do these concepts deliver for memory work that originates in an ‘off-centre’ location such as Australia, where outsiders often lack an understanding of the history and cultural codes? A recent Indigenous Australian film, The Sapphires, set in 1968, provides an opportunity to consider some of the claims that are made for the transnational travels of memory. The film tells the story of an Aboriginal girl group that travels to Vietnam to perform for the American troops. I discuss the mnemonic tropes and transcultural carriers of memory, particularly soul music, that enable this popular memory to circulate nationally and internationally. While global tropes and icons of the 1960s can be imported into Australia, and used to construct Australian cultural memory and identity, how effectively does cultural memory travel transnationally from Australia?
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Bradley, John, Frances Devlin-Glass, and Elizabeth Mackinlay. "Diwurruwurru: Towards a New Kind of Two-Way Classroom." Australian Journal of Indigenous Education 27, no. 2 (December 1999): 24–26. http://dx.doi.org/10.1017/s1326011100600546.
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A project is currently underway at http://arts.deakin.edu.au which is innovative on a number of fronts. It has multiple beginnings: in the proactive, as culture dissemination work of a number of Yanyuwa and Garrwa women, who proclaimed in the white man’s world that they were ‘bosses themselves’ (Gale 1983) and who in various ways have sought to bring their culture to the attention of the wider world. This has been accomplished through a prize-winning (Atom Australian Teachers of Media awards in 1991) film, Buwarrala Akarriya: Journey East (1989), of are-enacted ritual foot-walk in 1988 from Borroloola to Manankurra 90 kilometres away. They also made a another prize winning film called Ka-wayawayarna: The Aeroplane Dance (1993) which won the Royal Anthropological Society of London award for the best ethnographic film in 1995. Since 1997 senior Yanyuwa women have been involved on a regular basis in sharing their knowledge of Yanyuwa performance practice with tertiary students in a subject called Women’s Music and Dance in Indigenous Australia which is offered as a course in anthropology through the Aboriginal and Torres Strait Islander Studies Unit, they have also lectured in core anthropology subjects in the faculty of Social and Behavourial Sciences Department of Anthropology and Sociology at the University of Queensland. They have also engaged actively in work as language preservers and teachers at the Borroloola Community Education Centre (hereafter BCEC) and in the Tennant Creek Language Centre program called Papulu Apparr-Kari.
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Moreton-Robinson, Aileen, Maggie Walter, and David Singh. "Editorial." International Journal of Critical Indigenous Studies 5, no. 1 (January 1, 2012): 1. http://dx.doi.org/10.5204/ijcis.v5i1.91.
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The first two articles of this edition of the journal testify to the lengthening reach of the discipline of Critical Indigenous Studies that is, remarkably, still in its nascence. Emiel Martens examines the development of Maori filmmaking since the 1980s and takes the opportunity to explore this Indigenous cinema in the context of developments in the New Zealand film industry generally. Shifting from cultural production to renewable energy, Steven M. Hoffman and Thibault Martin remind us that in the effort to satiate the demands for energy, it is often Indigenous peoples who bear adverse consequences. Using a social capital framework, the authors examine the impact of the development of hydroelectric power upon a displaced Aboriginal community and conclude that displacement has resulted in an erosion of cohesive social bonds that once ensured a sustainable way of life
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Foley, Fiona. "The People of K’Gari/Fraser Island: Working through 250 Years of Racial Double Coding." Genealogy 4, no. 3 (July 8, 2020): 74. http://dx.doi.org/10.3390/genealogy4030074.
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Genealogy is important to Aboriginal societies in Australia because it lets us know who has a right to speak for country. Our genealogy binds us to our traditional country as sovereign nations—clans with distinct languages, ceremony, laws, rights and responsibilities. Since the Native Title Act 1993 was passed by the Keating government, hundreds of Native Title claims have been lodged. The first Native Title claim to be lodged on Badtjala/Butchulla country was in 1996 by my great aunty, Olga Miller, followed by the Butchulla People #2 and the Butchulla People (Land & Sea Claim #2). Consent determination was awarded for K’gari (Fraser Island) in 2014 and for the mainland claim in 2019. As a sovereign nation, we have undergone many decades of deprivational longing—physically separated from our island, but in plain view. This article is written from a Badtjala lens, mapping generations of my Wondunna clan family through the eyes of an artist-academic who has created work since 1986 invested in cultural responsibility. With the accompanying film, Out of the Sea Like Cloud, I recenter the Badtjala history from a personal and local perspective, that incorporates national and international histories.
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Bahfen, Nasya. "1950s vibe, 21st century audience: Australia’s dearth of on-screen diversity." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 29–38. http://dx.doi.org/10.24135/pjr.v25i1and2.479.
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The difference between how multicultural Australia is ‘in real life’ and ‘in broadcasting’ can be seen through data from the Census, and from Screen Australia’s most recent research into on screen diversity. In 2016, these sources of data coincided with the Census, which takes place every five years. Conducted by the Australian Bureau of Statistics, this presents a ‘snapshot’ of Australian life. From the newest Census figures in 2016, it appears that nearly half of the population in Australia (49 percent) had either been born overseas (identifying as first generation Australian) or had one or both parents born overseas (identifying as second generation Australian). Nearly a third, or 32 percent, of Australians identified as having come from non-Anglo Celtic backgrounds, and 2.8 percent of Australians identify as Indigenous (Aboriginal or Torres Strait Islander). Nearly a fifth, or 18 percent, of Australians identify as having a disability. Screen Australia is the government agency that oversees film and TV funding and research. Conducted in 2016, Screen Australia’s study looked at 199 television dramas (fiction, excluding animation) that aired between 2011 and 2015. The comparison between these two sources of data reveals that with one exception, there is a marked disparity between diversity as depicted in the lived experiences of Australians and recorded by the Census, and diversity as depicted on screen and recorded by the Screen Australia survey.
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Hurley, Andrew W. "Three takes on intercultural film: Michael Edols' trilogy of Aboriginal films:Lalai Dreamtime; Floating, Like Wind Blow 'em About—This Time;andWhen the Snake Bites the Sun." Studies in Australasian Cinema 2, no. 1 (January 2008): 73–93. http://dx.doi.org/10.1386/sac.2.1.73_1.
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DIVAKARAN, R. V. M. "CULTURAL MINORITIES AND THE PANOPTIC GAZE: A STUDY OF THE (MIS)REPRESENTATION OF ETHNIC MINORITIES IN MALAYALAM FILMS." Journal of Education Culture and Society 8, no. 2 (September 25, 2017): 240–48. http://dx.doi.org/10.15503/jecs20172.240.248.
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This paper explores the patterns of the representation of Adivasis or aboriginals – known as ‘tribals’ in common parlance – in Malayalam language films. Film as a medium of representation is continuously engaged in constructing images and thus the process becomes an ideological enterprise contributing to the relentless practice of defining and redefining the society and its various components in terms of several binaries. The film industry of Kerala, a southern state of India, is affluent and more influential than other art forms and production. Though the tribal population of Kerala is around 400 thousand and they belong to as many as 43 subgroups, they are underrepresented in films and that too is in a stereotypical manner. These groups are considered to be largely distinct with each tribal group identifying themselves with their own mythologies, tales of origin, and distinctive religious and ritualistic practices. This paper critically analyses the politics of representation using the example of tribals in Malayalam films as it has evolved over the past decades and attempts to trace a whole gamut of aesthetic and ethical issues at stake.
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Tjepkema, M., R. Wilkins, S. Senécal, É. Guimond, and C. Penney. "Mortality of urban Aboriginal adults in Canada, 1991–2001." Chronic Diseases in Canada 31, no. 1 (December 2010): 4–21. http://dx.doi.org/10.24095/hpcdp.31.1.03.
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Objective To compare mortality patterns for urban Aboriginal adults with those of urban non-Aboriginal adults. Methods Using the 1991–2001 Canadian census mortality follow-up study, our study tracked mortality to December 31, 2001, among a 15% sample of adults, including 16 300 Aboriginal and 2 062 700 non-Aboriginal persons residing in urban areas on June 4, 1991. The Aboriginal population was defined by ethnic origin (ancestry), Registered Indian status and/or membership in an Indian band or First Nation, since the 1991 census did not collect information on Aboriginal identity. Results Compared to urban non-Aboriginal men and women, remaining life expectancy at age 25 years was 4.7 years and 6.5 years shorter for urban Aboriginal men and women, respectively. Mortality rate ratios for urban Aboriginal men and women were particularly elevated for alcohol-related deaths, motor vehicle accidents and infectious diseases, including HIV/AIDS. For most causes of death, urban Aboriginal adults had higher mortality rates compared to other urban residents. Socio-economic status played an important role in explaining these disparities. Conclusion Results from this study help fill a data gap on mortality information of urban Aboriginal people of Canada.
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Goudie, Samia. "“Caring for Country”: Aboriginal Stories Strong for the FutureKarlu Karlu: Devil’s Marbles. Film. Produced by the Central Australian Aboriginal Media Association. Director and Sound, David Tranter; Photography, Warwick Thornton; Editor, Dena Curtis; Composer, Tim Trindle-Thomas; Postproduction Supervisor, Rishi Shukla; Production Manager, Melanie Guiney; Executive Producers, Robyn Nardoo and Ray Lillis. Distributed by Ronin Films, Canberra, Australia. 2009 (in Warumunga with English subtitles)Crookhat and the Kulunada. Film. Produced by the Central Australian Aboriginal Media Association. Director and Sound, David Tranter; Photography, Eric Murray Lui; Editor, Dena Curtis; Series Producer, Tanya Fraser; Executive Producers, Robyn Nardoo and Ray Lillis. Distributed by Ronin Films, Canberra, Australia. 2010 (in Alyawarr with English subtitles)." Current Anthropology 53, no. 4 (August 2012): 522–35. http://dx.doi.org/10.1086/666622.
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Chan, WW, C. Ng, and TK Young. "Cross-Canada Forum – How we identify and count Aboriginal people—does it make a difference in estimating their disease burden?" Chronic Diseases and Injuries in Canada 33, no. 4 (September 2013): 277–80. http://dx.doi.org/10.24095/hpcdp.33.4.09.
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Introduction We examined the concordance between the Canadian Community Health Survey (CCHS) ''identity'' and ''ancestry'' questions used to estimate the size of the Aboriginal population in Canada and whether the different definitions affect the prevalence of selected chronic diseases. Methods Based on responses to the ''identity'' and ''ancestry'' questions in the CCHS combined 2009–2010 microdata file, Aboriginal participants were divided into 4 groups: identity only; ancestry only; either ancestry or identity; and both ancestry and identity. Prevalence of diabetes, arthritis and hypertension was estimated based on participants reporting that a health professional had told them that they have the condition(s). Results Of participants who identified themselves as Aboriginal, only 63% reported having an Aboriginal ancestor; of those who claimed Aboriginal ancestry, only 57% identified themselves as Aboriginal. The lack of concordance also differs according to whether the individual was First Nation, Métis or Inuit. The different method of estimating the Aboriginal population, however, does not significantly affect the prevalence of the three selected chronic diseases. Conclusion The lack of concordance requires further investigation by combining more cycles of CCHS to compare discrepancy across regions, genders and socio-economic status. Its impact on a broader list of health conditions should be examined.
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Armstrong, Elizabeth, Deborah Hersh, Judith M. Katzenellenbogen, Juli Coffin, Sandra C. Thompson, Natalie Ciccone, Colleen Hayward, Leon Flicker, Deborah Woods, and Meaghan McAllister. "Study Protocol:Missing Voices– Communication Difficulties after Stroke and Traumatic Brain Injury in Aboriginal Australians." Brain Impairment 16, no. 2 (July 20, 2015): 145–56. http://dx.doi.org/10.1017/brimp.2015.15.
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Background:Aboriginal and Torres Strait Islander Australians experience stroke and traumatic brain injury (TBI) with much greater frequency than non-Aboriginal Australians. Acquired communication disorders (ACD) can result from these conditions and can significantly impact everyday life. Yet few Aboriginal people access rehabilitation services and little is known about Aboriginal peoples’ experiences of ACD. This paper describes the protocol surrounding a study that aims to explore the extent and impact of ACD in Western Australian Aboriginal populations following stroke or TBI and develop a culturally appropriate screening tool for ACD and accessible and culturally appropriate service delivery models.Method/Design:The 3-year, mixed methods study is being conducted in metropolitan Perth and five regional centres in Western Australia. Situated within an Aboriginal research framework, methods include an analysis of linked routine hospital admission data and retrospective file audits, development of a screening tool for ACD, interviews with people with ACD, their families, and health professionals, and drafting of alternative service delivery models.Discussion:This study will address the extent of ACD in Aboriginal populations and document challenges for Aboriginal people in accessing speech pathology services. Documenting the burden and impact of ACD within a culturally secure framework is a forerunner to developing better ways to address the problems faced by Aboriginal people with ACD and their families. This will in turn increase the likelihood that Aboriginal people with ACD will be diagnosed and referred to professional support to improve their communication, quality of life and functioning within the family and community context.
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Hocking, Bruce, Michael Lowe, Tricia Nagel, Caroline Phillips, Melissa Lindeman, Annie Farthing, Heather Jensen, Alan Cass, and Kylie Dingwall. "Dementia in Aboriginal people in Residential Aged Care Facilities in Alice Springs: A Descriptive Study." Brain Impairment 20, no. 2 (September 2019): 171–79. http://dx.doi.org/10.1017/brimp.2019.23.
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AbstractBackground:A high prevalence of dementia among Aboriginal and Torres Strait Islanders has been reported but knowledge of underlying causes and associations remains limited.Objective:To identify the prevalence of factors that may be associated with the categories of Major neurocognitive disorders (Major NCDs) in Aboriginal people living in residential aged care facilities in Alice Springs in the Northern Territory (NT).Design and Setting:This descriptive cross-sectional study analysed clinical file and cognitive assessment data of participants who were identified as having cognitive impairment between January and June 2016.Method:Screening for the presence of cognitive impairment using the Kimberley Indigenous Cognitive Assessment (KICA) was undertaken and 58 of 84 Aboriginal people were admitted to the study. Using a clinical file audit, diagnoses of Major NCDs consistent with the DSM-5 classification were made and the prevalence of factors possibly associated with these diagnoses described.Results:Fifty of the 58 participants were diagnosed with a Major NCD. The most frequent diagnoses were Major NCD due to vascular disease (30%), Major NCD due to Alzheimer’s Disease (26%) and Major NCD due to brain injury (20%). Hypertension, Type 2 Diabetes Mellitus and alcohol misuse were commonly reported together with hypothyroidism, hypoglycaemia and vitamin D deficiency.Conclusion(s):This study identified possible associations with Major NCDs in this population as well as a different spread of Major NCD diagnoses to previous studies in Aboriginal populations. There is a need for further research to understand the causes of dementia in Australian Aboriginal people and to use this information to appropriately tailor treatment and prevention programmes.
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Widdup, John, Elizabeth J. Comino, Vana Webster, and Jennifer Knight. "Universal for whom? Evaluating an urban Aboriginal population's access to a mainstream universal health home visiting program." Australian Health Review 36, no. 1 (2012): 27. http://dx.doi.org/10.1071/ah10961.
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Objective. To investigate access to a Universal Health Home Visit program for families of Aboriginal and non-Aboriginal infants and the effect of a one-off home visit on subsequent health service utilisation. Methods. A case-control study was undertaken drawing 175 Aboriginal infants from an Aboriginal birth cohort study and 352 matched non-Aboriginal infants. A structured file audit extracted data from child and family health nurse records. Receipt of home visit and effect on ongoing use of child and family nurses services was compared for Aboriginal and non-Aboriginal infants. Results. Of the 527 infants, 279 (53.0%) were visited at home within 2 weeks. This is below NSW Health benchmarks. Significantly fewer Aboriginal infants (42.9%) compared to non-Aboriginal infants (58.0%) received a home visit within 2 weeks (P < 0.01). Receipt of a single home visit did not affect future service use or the number of child health checks infants received. Conclusion. This study highlights the challenges of ensuring equitable access to a universal post-natal home visiting program. Assessing ways in which universal services are delivered to ensure equity of access may help to re-evaluate target expectations, reduce demand on nursing staff, improve targeting of vulnerable infants and help in further developing and implementing effective health policy. What is known about the topic? The rate of home visits within NSW is 45%, which is well below the recommended target rate of 65%. Aboriginal families utilise health services differently than non-Aboriginal families. What does this paper add? Inequalities in accessing a home visit within 2 weeks were found, with families of Aboriginal infants being less likely than families of non-Aboriginal infants to receive a home visit within 2 weeks. Factors such as being a young mother, an unpartnered mother, a mother with psychosocial risks identified antenatally, or residing in a disadvantaged suburb were associated with not receiving a visit within 2 weeks. Receipt of a home visit did not, despite the program’s aim, affect further health service use. What are the implications for practitioners? Practitioners and managers need to be aware of the challenges in providing equitable access within a universal post-natal home visiting program.
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Black, Carlina, Margarita Frederico, and Muriel Bamblett. "Healing through Connection: An Aboriginal Community Designed, Developed and Delivered Cultural Healing Program for Aboriginal Survivors of Institutional Child Sexual Abuse." British Journal of Social Work 49, no. 4 (June 1, 2019): 1059–80. http://dx.doi.org/10.1093/bjsw/bcz059.
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AbstractThe wrongs experienced by Aboriginal people have caused life-long and intergenerational impacts that demand culturally grounded healing approaches, yet this is not experienced by Aboriginal people in mainstream services. This article details a culturally informed approach by sharing the findings of a Cultural Healing Program (CHP) designed, developed and delivered by an Aboriginal Community Controlled Organisation. The program was for Aboriginal survivors of institutional child sexual abuse who had also experienced cultural abuse having been forcibly removed from their families as children and in the process disconnected from their communities, culture and land. This study of the development, implementation and evaluation of the CHP included a review of literature, interviews with survivors and facilitators, pre- and post-participant surveys, facilitator journals, participant–observer reflections and short films exploring impacts. The study drew upon the experiences of the survivors and facilitators to identify outcomes of the program. Connection with culture and the collective approach were key to healing for all survivors. The paper identifies key learnings that can inform social work practice and discusses implications regarding program design and implementation.
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Fan, Lida, Keith Brownlee, Nazim N. Habibov, and Raymond Neckoway. "Returns to education and occupations for Canadian Aboriginal people." International Journal of Social Economics 44, no. 12 (December 4, 2017): 2224–37. http://dx.doi.org/10.1108/ijse-06-2016-0171.
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Purpose The purpose of this paper is twofold. First, drawing on a unique data set, the authors estimate the returns to education for Canadian Aboriginal people. Second, the authors explore the relationship between occupation and the economic well-being, measured as income, of Aboriginal people in an effort to provide a better understanding of the causes of income gaps for Aboriginal people. Design/methodology/approach The data used in this study is the Public Use Microdata File of Aboriginal People’s Survey, 2012. An ordered logit model is used to estimate the key determinants for income groups. Then the marginal effects of each variable, for the probability of being in each category of the outcomes, are derived. Findings All the explanatory variables, including demographic, educational and occupational variables, appeared statistically significant with predicted signs. These results confirmed relationships between income level and education and occupations. Research limitations/implications The data limitation of income, as a categorical variable prevents the precise estimation of the contributions of the dependent variables in dollar amount. Social implications In order to substantially improve the Aboriginal people’s market performance, it is important to emphasise the quality of their education and whether their areas of study could lead them to high-skilled occupations. Originality/value Attention is paid to the types of human capital rather than the general term of education.
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Latimer, M., S. Rudderham, K. Harman, A. Finley, L. Dutcher, D. Hutt-Macleod, and K. Paul. "Using Art as a Medium for First Nations Youth to Express Their Pain: A Two-Eyed Seeing Qualitative Study." Paediatrics & Child Health 21, Supplement_5 (June 1, 2016): e94a-e94a. http://dx.doi.org/10.1093/pch/21.supp5.e94a.
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Abstract BACKGROUND: First Nations (FN) youth in Canada have the highest rates of pain-related conditions (ear, dental, headaches) yet may be least likely to be treated for them. Untreated pain has an arresting impact on growth and development and is detrimental to the achievement of life goals. In recent research conducted by the Aboriginal Children’s Hurt & Healing Initiative (ACHH), community participants reported that First Nation children are stoic and are reluctant to talk about their pain (Latimer & Rudderham, 2013). Clinicians are trained to assess pain based on overt signs of expression (cry, facial grimace, ability to describe) however if you do not present your pain this way it may reduce the chance of proper assessment and treatment. OBJECTIVES: Using a Two-Eyed Seeing qualitative perspective (best of Indigenous and Western knowledge) the purpose of this research was to provide FN youth with the method of art making to determine how they express their pain. DESIGN/METHODS: Youth from four FN communities, in three Maritime Provinces were invited to participate in art workshops facilitated by internationally renowned Mi’kmaq artist Alan Syliboy. The workshop began with a conversation circle about pain experiences and then proceeded to the art making. A FN documentary cinematographer captured the workshops and the results are documented in art and film. Three team members independently themed the data using thematic analysis and the inter-rater reliability was >85%. RESULTS: 39 youth aged 10-18 years participated in 4 community-based conversation and art sessions. The themes for the sessions were themed using the four dimensions of the Medicine Wheel. While the overwhelming theme discussed in the conversation sessions was physical pain, when provided the nonverbal, art mode of expression, the youth painted emotional pain more frequently than physical, spiritual and mental pain. There was overlap between the four themes but 70% of the artwork prominently illustrated emotional pain with 54% overlapping with physical, 30% mental and 31% spiritual. CONCLUSION: These results present a more complicated issue regarding the integration of the different types of pain, intertwined together. The finding that when asked-youth primarily discussed physical pain but given the opportunity, more frequently painted emotional pain may shed new light on the degree to which emotional pain is a factor for these youth. The artwork and accompanying narratives are powerful and have implications for understanding the complexity of assessing the different dimensions of pain in a culturally meaningful manner and for clinician education purposes. A sample of the artwork is attached.
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Gubhaju, Lina, Emily Banks, James Ward, Catherine D’Este, Rebecca Ivers, Robert Roseby, Peter Azzopardi, et al. "‘Next Generation Youth Well-being Study:’ understanding the health and social well-being trajectories of Australian Aboriginal adolescents aged 10–24 years: study protocol." BMJ Open 9, no. 3 (March 2019): e028734. http://dx.doi.org/10.1136/bmjopen-2018-028734.
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IntroductionAustralian Aboriginal and/or Torres Strait Islander (hereafter referred to as ‘Aboriginal’) adolescents (10–24 years) experience multiple challenges to their health and well-being. However, limited evidence is available on factors influencing their health trajectories. Given the needs of this group, the young age profile of the Aboriginal population and the long-term implications of issues during adolescence, reliable longitudinal data are needed.Methods and analysisThe ‘Next Generation: Youth Well-being Study’ is a mixed-methods cohort study aiming to recruit 2250 Aboriginal adolescents aged 10–24 years from rural, remote and urban communities in Central Australia, Western Australia and New South Wales. The study assesses overall health and well-being and consists of two phases. During phase 1, we qualitatively explored the meaning of health and well-being for adolescents and accessibility of health services. During phase 2, participants are being recruited into a longitudinal cohort. Recruitment is occurring mainly through community networks and connections. At baseline, participants complete a comprehensive survey and undertake an extensive age relevant clinical assessment. Survey and clinical data will be linked to various databases including those relating to health services; medication; immunisation; hospitalisations and emergency department presentations; death registrations; education; child protection and corrective services. Participants will receive follow-up surveys approximately 2 years after their baseline visit. The ‘Next Generation’ study will fill important evidence gaps by providing longitudinal data on the health and social well-being of Aboriginal adolescents supplemented with narratives from participants to provide context.Ethics and disseminationEthics approvals have been sought and granted. Along with peer-reviewed publications and policy briefs, research findings will be disseminated via reports, booklets and other formats that will be most useful and informative to the participants and community organisations.
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Brown, Kevin M. "‘Racial’ Referents: Images of European/Aboriginal Relations in Australian Feature Films, 1955–1984." Sociological Review 36, no. 3 (August 1988): 474–502. http://dx.doi.org/10.1111/j.1467-954x.1988.tb02926.x.
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The article discusses fifteen feature films which re-present aspects of European/Aboriginal relations. Through an analysis of the narrative structures of the films, three basic themes are identified and outlined, each of which could be implicated in the processes through which racist ideology inheres in the encoding/decoding nexus. The concept of ‘racial’ register is utilised to signify the limits to these forms of representations. It is argued that at both the levels of the narrative theme (intertextual) and the syntagmatic (intratextual), the ‘racial’ register works to reconstruct ‘race’ as an overdetermined ideological notion which cements ideas of essential difference and fixes them to ideas of place. The article concludes with an examination of three films which lie partially outside the ‘racial’ register.
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Armstrong, Elizabeth, Juli Coffin, Meaghan McAllister, Deborah Hersh, Judith M. Katzenellenbogen, Sandra C. Thompson, Natalie Ciccone, et al. "‘I’ve got to row the boat on my own, more or less’: aboriginal australian experiences of traumatic brain injury." Brain Impairment 20, no. 2 (July 2, 2019): 120–36. http://dx.doi.org/10.1017/brimp.2019.19.
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ABSTRACTBackground:The overarching cultural context of the brain injury survivor, particularly that related to minority peoples with a history of colonisation and discrimination, has rarely been referred to in the research literature, despite profoundly influencing a person’s recovery journey in significant ways, including access to services. This study highlights issues faced by Australian Aboriginal traumatic brain injury (TBI) survivors in terms of real-life consequences of the high incidence of TBI in this population, current treatment and long-term challenges.Method:A case study approach utilised qualitative interview and file review data related to five male Aboriginal TBI survivors diagnosed with acquired communication disorders. The five TBI survivors were from diverse areas of rural and remote Western Australia, aged between 19 and 48 years at the time of injury, with a range of severity.Case Reports:Common themes included: significant long-term life changes; short-term and long-term dislocation from family and country as medical intervention and rehabilitation were undertaken away from the person’s rural/remote home; family adjustments to the TBI including permanent re-location to a metropolitan area to be with their family member in residential care; challenges related to lack of formal rehabilitation services in rural areas; poor communication channels; poor cultural security of services; and lack of consistent follow-up.Discussion and Conclusion:These case reports represent some of the first documented stories of Aboriginal Australian TBI survivors. They supplement available epidemiological data and highlight different contexts for Aboriginal people after TBI, contributing to an overall profile that is relevant for rehabilitation service planning.
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Kaine, Sarah. "Women, work and industrial relations in Australia in 2016." Journal of Industrial Relations 59, no. 3 (May 9, 2017): 271–87. http://dx.doi.org/10.1177/0022185617696124.
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The experience of women, work and industrial relations is diverse even though the data relating to that experience are often presented in aggregate form. While such data may offer a general snapshot of key areas such as the overall patterns of women’s participation in the labour market and the average gender pay gap, such high-level analysis obscures the differences among women and consequently does not draw attention to the areas of greatest inequality. Although Aboriginal and Torres Strait Islander women experience particular disadvantage in the labour market, there is a dearth of research examining this experience. This article will provide an overview of general developments for women, work and industrial relations in 2016 and will be supplemented by an overview of the position of Aboriginal and Torres Strait Islander women that does not fill the information gap, but rather more clearly delineates it in order to suggest avenues of further urgent research need.
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Carlin, Emma, Zaccariah Cox, Kristen Orazi, Kate L. Derry, and Pat Dudgeon. "Exploring Mental Health Presentations in Remote Aboriginal Community Controlled Health Services in the Kimberley Region of Western Australia Using an Audit and File Reviews." International Journal of Environmental Research and Public Health 19, no. 3 (February 3, 2022): 1743. http://dx.doi.org/10.3390/ijerph19031743.
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The study aims to explore the role of mental health care in remote Aboriginal health services in the Kimberley region of Western Australia and provide a more nuanced understanding of the patients presenting for care, their needs, and the clinical response. Little is currently known about primary health care presentations for mental health, suicide, and self-harm for remote dwelling Aboriginal residents of the Kimberley region, despite high rates of psychological distress, self-harm, and suicide across the area. This study was progressed through a retrospective, cross-sectional audit of the electronic medical records system used by three remote clinics to explore the interactions recorded by the clinics about a patient’s mental health. In addition, an in-depth file review was conducted on a stratified purposive sample of 30 patients identified through the audit. Mental ill-health and psychological distress were found to be prominent within clinical presentations. Psychosocial factors were frequently identified in relation to a patient’s mental health presentation. Optimizing patients’ recovery and wellness through service improvements, including an enhanced mental health model of care, is an important next step.
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Glowczewski, Barbara. "Lines and Criss-Crossings: Hyperlinks in Australian Indigenous Narratives." Media International Australia 116, no. 1 (August 2005): 24–35. http://dx.doi.org/10.1177/1329878x0511600105.
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The issue of an ethical approach to pleasure does not imply a religious or moral order, but a constant re-evaluation of how each image or representation of any contemporary culture (Indigenous, musical, professional, digital, etc.) impacts on social justice, equity, tolerance and freedom. Two attempts of anthropological restitution developed with Aboriginal peoples for a mixed audience are presented here. The first is a CD-ROM ( Dream Trackers: Yapa Art and Knowledge of the Australian Desert), focused on one Central Australian community (Lajamanu in the Northern Territory), while the second is an interactive DVD ( Quest in Aboriginal Land) based on films by Indigenous filmmaker Wayne Barker, juxtaposing four regions of Australia. Both projects aim to explore and enhance the cultural foundations of the reticular way in which many Indigenous people in Australia map their knowledge and experience of the world in a geographical virtual web of narratives, images and performances. The relevance of games for anthropological insights is also discussed in the paper. Nonlinear or reticular thinking mostly stresses the fact that there is no centrality to the whole but a multipolar view from each recomposed network within each singularity, a person, a place (a Dreaming in the case of Aboriginal cultures), allowing the emergence of meanings and performances, encounters, creations as new original autonomous flows. Reticular or network thinking, I argue, is a very ancient Indigenous practice but it gains today a striking actuality thanks to the fact that our so called scientific perception of cognition, virtuality and social performance has changed through the use of new technologies.
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Crowson, Matthew G., and Vincent Lin. "The Canadian Otolaryngology–Head and Neck Surgery Workforce in the Urban-Rural Continuum: Longitudinal Data from 2002 to 2013." Otolaryngology–Head and Neck Surgery 158, no. 1 (September 26, 2017): 127–34. http://dx.doi.org/10.1177/0194599817733688.
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Objectives To evaluate the proportion of otolaryngology–head and neck surgery (OHNS) providers who are rural versus urban based from 2002 to 2013. Secondary objective was to present perspectives of rural primary care providers on unmet needs for OHNS services. Study Design Mixed methods database analysis and prospective survey. Setting National administrative database. Subjects and Methods The Canadian Medical Association OHNS provider Masterfile and the Statistics Canada postal code file were used to determine provincial, urban, rural, and Aboriginal group care coverage. The Society of Rural Physicians of Canada was surveyed to explore care delivery and unmet needs for OHNS and audiology. Descriptive statistics and linear regression were used to describe results. Results Ontario and Quebec had the largest annual OHNS physician growth (6.38 providers/year; r2 = 0.94) versus stagnant growth in the territories. The clear majority of OHNS providers are in urban centers, and rural OHNS coverage is decreasing annually (–0.33 providers/year, r2 = 0.28). There are no OHNS providers in 485 population centers where Aboriginal groups are located. A survey of 40 rural primary care providers reported that OHNS care is most commonly delivered through seasonal visits to a local facility, with otology (hearing loss, chronic ear disease) and rhinology (nonmalignant nasal or sinus conditions) as the most frequently reported unmet needs. Conclusion From 2002 to 2013, OHNS coverage showed a trend for urban consolidation. Most Aboriginal groups may have decreased access to care, as there are no OHNS providers in 485 population centers where reserves are located. There is an unmet need for specialized OHNS services reported by rural primary care physicians, especially otology and rhinology.
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Lee, Tsung-Hung, Chung-Jen Fu, and Mei-Hsiang Chen. "Elucidating International Travelers’ Tourism Image of Taiwan: A Qualitative Approach." Sustainability 15, no. 3 (January 19, 2023): 1905. http://dx.doi.org/10.3390/su15031905.
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Although Western alien visitors to Taiwan have a unique, well-informed perspective of what appeals to tourists from their countries, little research has been conducted to assess their insights, representing a significant research gap. To fill this gap, this study aims to elucidate how international tourists perceive Taiwan as a tourist destination by collecting detailed qualitative data via in-depth interviews of twenty-four international expatriates. This study illustrated the image differences before and after the visit of international tourists by analyzing the dimensions of tourists’ consensus maps and the changes in their perception of the natural, social, cultural, gourmet food, and Aboriginal image of Taiwan. This study provides a better understanding of how international tourists in Taiwan view its current and potential appeal as a tourist destination, so as to identify ways of attracting new tourists from their cultures. Patterns emerged that suggest new approaches for promoting Taiwan tourism and tourism sustainability which might not occur to Taiwanese tourism professionals due to the interviewees’ unique points of view. This research concludes that the application of cultural promotion strategies, planned tour packages, and improvement of the image of nature, culture, society, food, and Aboriginal people in Taiwan will thereby improve the overall satisfaction of international tourists, building online image, and forming e-word-of-mouth.
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Berg, Magnus, Satwinder Bains, and Sadhvi Suri. "South Asian Canadian Digital Archive Thesaurus." KULA: Knowledge Creation, Dissemination, and Preservation Studies 6, no. 3 (July 27, 2022): 1–7. http://dx.doi.org/10.18357/kula.223.
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The South Asian Canadian Digital Archive (SACDA) is a soon-to-be-released digital repository developed by the South Asian Studies Institute at the University of the Fraser Valley, located in Abbotsford, British Columbia, Canada. SACDA partners with memory institutions, individuals, families, and organizations to digitize, describe, and provide online public access to heritage materials created by, or relevant to, the South Asian Canadian diaspora. This project report will detail how SACDA is building a customized thesaurus to classify its digitized archival holdings, augment existing subject headings and thesauri, and fill in taxonomical gaps. Building on prior work done by alternative thesauri like the Homosaurus, Association for Manitoba Archives Indigenous Subject Headings, Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) Thesauri, and the International Thesaurus of Refugee Terminology, among others, the SACDA thesaurus intends to fill in a vital gap in South Asian Studies subject control, particularly from a Canadian perspective.
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Lin, Yi-Hsien, Tsung-Hung Lee, and Chiu-Kuang Wang. "Influence Analysis of Sustainability Perceptions on Sense of Community and Support for Sustainable Community Development in Relocated Communities." International Journal of Environmental Research and Public Health 18, no. 22 (November 21, 2021): 12223. http://dx.doi.org/10.3390/ijerph182212223.
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This study aims to examine a theoretical model using sustainability perceptions, including environmental; sociocultural; economic; and life satisfaction, sense of community, and support for sustainable community development among the indigenous people of two relocated communities in Taiwan. A total of 747 usable questionnaires were collected and analyzed using structural equation modeling. The analytical results indicated that sense of community is an antecedent of support for sustainable community development in both relocated communities. Life satisfaction perceptions can influence the sense of community in Rinari. Additionally, environmental and economic perceptions are antecedents of the sense of community in New Laiyi. Finally, this study provides theoretical implications to fill the gaps in previous research, and offers valuable insights for promoting residents’ support for sustainable community development in aboriginal communities; thus, this study has significant contributions, theoretically and practically.
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Wesołowski, Dawid R. "Ni kaczka, ni bóbr, czyli słów kilka o dziobaku w symbolice i wierzeniach Aborygenów." Zoophilologica, no. 6 (December 29, 2020): 85–108. http://dx.doi.org/10.31261/zoophilologica.2020.06.07.
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Since ancient times, people have been fascinated by animals. They are such a close element of the biosphere, that it is not possible for them to go unnoticed. Treating animals as sacred beings is one of the primary elements of totemism – belief in kinship with the class of objects (in this case animals). It is clearly visible in the culture of Australian aborigines. The paper presents, through the scope of mystic relation aborigines-animals, the role of platypus in the culture of indigenous inhabitants of Australia. It is also an attempt to fill the gap in the humanist discourse about animals because to this day platypus haven’t had any monographic study in the field of religious studies, cultural studies or even animal studies. By analyzing the stories from the Dreamtime, the text shows the mythical genesis of this mammal, the origin of its characteristic features, and it functions in the life of a tribe, especially in the light of aquatic symbolism.
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Hurley, Andrew W. "From Aboriginal Australia to German autumn: on the West German reception of thirteen ‘films from Black Australia’." Studies in Australasian Cinema 3, no. 3 (January 2009): 251–63. http://dx.doi.org/10.1386/sac.3.3.251_1.
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MORPHY, HOWARD. "THE AESTHETICS OF COMMUNICATION AND THE COMMUNICATION OF CULTURAL AESTHETICS: A PERSPECTIVE ON IAN DUNLOP'S FILMS OF ABORIGINAL AUSTRALIA." Visual Anthropology Review 21, no. 1-2 (April 2005): 63–79. http://dx.doi.org/10.1525/var.2005.21.1-2.63.
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S, Sreelekshmi. "Postcolonial Ecocritical Reading of Death of a River Guide and Gould’s Book of Fish." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 28, 2020): 10. http://dx.doi.org/10.24113/ijellh.v8i2.10448.
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“Boy’s brother George would lay a piece of wet bark down the side of the logs burning in the fire to allow the ants to escape, and only shot just what was needed for his pot (Death of a River Guide 69).”
Animals have always remained in the periphery of the human world and literature. Eco critics have also focused on animals only to some extent. That is mainly because animals are used as human food. The paper is a postcolonial Eco critical reading of Death of a River Guide and Gould’s Book of Fish. Flanagan has given due importance to animals in all his novels. Animals are also part of culture of a nation. Australia has vast variety of Flora and Fauna. Flanagan writes about animals peculiar to Australian mainland. The Australian aborigines have lived in close approximation with animals. When the land was colonized, even animals of the land were affected. The paper aims to fill the gap left by Eco critics by analyzing the relationship between animals, nature and characters of the select novels.
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Zhao, Yuejen, Deborah J. Russell, Steven Guthridge, Mark Ramjan, Michael P. Jones, John S. Humphreys, and John Wakerman. "Cost impact of high staff turnover on primary care in remote Australia." Australian Health Review 43, no. 6 (2019): 689. http://dx.doi.org/10.1071/ah17262.
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Objectives The aim of this study was to estimate the costs of providing primary care and quantify the cost impact of high staff turnover in Northern Territory (NT) remote communities. Methods This cost impact assessment used administrative data from NT Department of Health datasets, including the government accounting system and personnel information and payroll systems between 2004 and 2015, and the primary care information system from 2007 to 2015. Data related to 54 government-managed clinics providing primary care for approximately 27200 Aboriginal and non-Aboriginal people. Main outcome measures were average costs per consultation and per capita, cost differentials by clinic, year and levels of staff turnover. Linear regression and dominance analysis were used to assess the effect of staff turnover on primary care costs, after adjusting for remoteness and weighting analysis by service population. Both current and constant prices were used. Results On average, in constant prices, there was a nearly 10% annual increase in remote clinic expenditure between 2004 and 2015 and an almost 15% annual increase in consultation numbers since 2007. In real terms, the average costs per consultation decreased markedly from A$273 in 2007 to A$197 in 2015, a figure still well above the Medicare bulk-billing rate. The cost differentials between clinics were proportional to staff turnover and remoteness (both P<0.001). A 10% higher annual turnover rate pertains to an A$6.12 increase in costs per consultation. Conclusions High staff turnover exacerbates the already high costs of providing primary care in remote areas, costing approximately A$50 extra per consultation. This equates to an extra A$400000 per clinic per year on average, or A$21million annually for the NT government. Over time, sustained investments in developing a more stable primary care workforce should not only improve primary care in remote areas, but also reduce the costs of excessive turnover and overall service delivery costs. What is known about the topic? Population size and geographical remoteness are important cost drivers in remote clinics, whereas elsewhere in Australia the high use of short-term staff to fill positions has been identified as a major contributor to higher nurse turnover costs and to overall health service costs. Nursing staff expenditure accounts for a large proportion (46%) of total expenditure in NT remote health services, whereas expenditure on Aboriginal Health Practitioners (AHPs) comprises only 6%. Annual nurse turnover rates in remote NT clinics average approximately 150%, whereas levels of 40% in other contexts are considered high. What does this paper add? Annual expenditure for NT remote clinics has increased, on average, by 10% per annum between 2004 and 2015, but small declines in real expenditure have been observed from a maximum in 2012. Expenditure on nursing staff comprises 40% of overall expenditure in remote clinics, whereas expenditure on AHPs comprises less than 5%. The cost impact of every 10% increase in remote nurse and AHP annual turnover has been quantified as an extra A$6.12 per primary care consultation, which equates, on average, to an extra A$400000 per remote clinic, and an extra A$21million overall for the NT Department of Health each year. The average real expenditure per primary care consultation has decreased from A$273 in 2007 to A$197 in 2015, representing a statistically significant linear trend reduction of A$7.71 per consultation annually. What are the implications for practitioners (and other decision-makers)? Adjusting policy settings away from the high use of short-term staff to investment in appropriate training ‘pipelines’ for the remote primary care workforce may, in the medium and longer term, result in reduced turnover of resident staff and associated cost savings. Targeted recruitment and retention strategies that ensure individual primary care workers are an optimal fit with the remote communities in which they work, together with improved professional and personal support for staff residing in remote communities, may also help reduce turnover, improve workforce stability and lead to stronger therapeutic relationships and better health outcomes.
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McCarron, Kevin. "Hidden Agendas." American Journal of Islam and Society 16, no. 2 (July 1, 1999): 117–23. http://dx.doi.org/10.35632/ajis.v16i2.2123.
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Those who admire the work of John Pilger, journalist and film maker, willfind much to enthuse over in Hidden Agendas, his seventh book. At nearly 700pages it is lengthy and its list of subjects includes Vietnam, East Timor,apartheid, English tabloid newspapers, Wapping, Rupert Murdoch, Burma,Hillsborough, Australian aboriginals, Kenya, Tony Blair and New Labour, theGulf War, and Northern Ireland. Pilger's primary themes, however, are considerablyfewer: media control, globalization, the military, capitalism, and, crucially,opposition to this ideology. Pilger writes in the introduction: “This book is devoted to slow news” (p. 1).By “slow news” Pilger means those stories which have not received seriousmedia coverage. He goes on to note: “When slow news is included, it is morethan likely dressed in a political and social vocabulary that ensures the truth islost” (p. 2). That Pilger knows what the truth is, is a central premise of hisbook. In his bitter criticism of global media coverage of the Gulf War, hewrites: “The war was not a war at all. It was a one-sided blood-letting. KateAdie [BBC reporter], like most of her colleagues, had reported the news, butnot the story” (pp. 52-53). Pilger’s real concern throughout this book is thestory, not the news. This is an unequivocally political book appealing to theeducated general reader. A substantial number of notes are employed and thereis a useful index, but Hidden Agendas has no scholarly pretensions. Indeed,overall, Pilger can be cavalier, even irresponsibly so, with regard to referencing.For example, in the following assertion made in the introduction, at leastseven claims are made, not one of which is substantiated ...
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Brim-Box, Jayne, Tracey Guest, Peter Barker, Mirjana Jambrecina, Sean Moran, and Rene Kulitja. "Camel usage and impacts at a permanent spring in central Australia: a case study." Rangeland Journal 32, no. 1 (2010): 55. http://dx.doi.org/10.1071/rj09042.
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The impact of camel usage at a small rockhole (‘X’) on the Petermann Aboriginal Land Trust was evaluated from May 2007 through to July 2008. Camel usage and impacts were determined through multiple methods including ground cover, vegetation and macroinvertebrate surveys and through the use of surveillance cameras and depth loggers. Camels appear to use X most heavily in periods when rainfall is scant and more at night than during the day. However, in long periods with little or no rainfall, it appears that camels use X heavily during the day and night and there is little chance for X to re-fill. The low number of macroinvertebrates present during the study period suggests that the aquatic fauna is negatively impacted by the presence of camels, as was the vegetation surrounding X. Shrubs near X showed signs of heavy browsing and the ground cover became denuded of vegetation due to camel browsing and trampling during dry periods. This could lead to long-term alterations in drainage patterns and erosion of the site. Follow-up vegetation and ground cover surveys are needed to better assess these impacts. X was and is a traditional source of drinking water for people travelling through the country. Preliminary microbial analysis indicated that at certain periods X is not suitable for drinking, even if the water itself looks ‘clean’ or clear. The faecal contamination evident was most probably due to camel use of the waterhole. These results have been discussed with traditional owners, but further microbial analyses may be needed for longer-term assessments.