Dissertations / Theses on the topic 'Aboriginal History'
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Douglas, Heather Anne. "Legal narratives of indigenous existence : crime, law and history /." Connect to thesis, 2005. http://eprints.unimelb.edu.au/archive/00001751.
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Lutz, John S. "Work, wages and welfare in aboriginal-non-aboriginal relations, British Columbia, 1849-1970." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9710.
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This dissertation focuses on the work-for-pay exchange between aboriginal people and immigrants of European stock--the two most prominent cultural groups in the early history of British Columbia--and follows the patterns of this exchange from its origins through to the 1970s. It examines both the material and the rhetorical construction of the "Indian" as a part of British Columbia's labour force, a process described as racialization, and emphasizes, as well, the transformation of meaning inherent in cross-cultural exchange. It is a province-wide analysis, the core of which is a micro-history of one aboriginal group, the Songhees people, who live in the area now occupied by Victoria, the capital city. This examination challenges the long-standing view that aboriginal people were bystanders in the economic development and industrialization of British Columbia outside, and after, the fur trade. From the establishment of the Colony of Vancouver Island in 1849, through Confederation with Canada in 1871 and to the 1885 completion of the Canadian Pacific Railway, aboriginal people comprised the majority of the population in present-day British Columbia, and the majority of the work force in agriculture, fishing, trapping and the burgeoning primary industries. This dissertation charts the subsequent decline in participation of aboriginal people in the capitalist economy from 1885 to 1970. Using a micro-historical study and close attention to aboriginal voices it offers a set of explanations for the changing proportions of work, both paid and unpaid, and state welfare payments. The micro-history reveals that the Songhees people engaged in two distinct but connected economies and were already familiar with forms of labour subordination prior to the European introduction of a capitalist economy. The Songhees participation in paid labour for Europeans was facilitated by these existing forms of labour organization and depended on the co-existence of their other economies; the Songhees used earnings from capitalist paid labour to expand their non-capitalist economies. After 1885, new state policies repressed the non-capitalist aboriginal economics and therefore diminished the underlying motivation for aboriginal participation in capitalist work. At the same time, an influx of labour-market competition and a variety of racialized laws and practices restricted the Songhees' ability to get work. Increasingly they were left with seasonal, low-skill and low-wage labour, a niche that maintained them so long as it was combined with a subsistence economy and involved the full participation of adult and adolescent family members. In the late 1940s and 1950s this pattern too was remade. Legal restrictions dramatically limited the subsistence economies; technological change curtailed the demand for seasonal labour in the canning, fishing and agricultural sectors, particularly affecting aboriginal women workers; and, compulsory schooling regulations began to reduce labour available to the family economy. At the same historic moment when the combined wage and subsistence economies ceased to be able to support them, the state extended some existing social welfare programs, such as Old Age Pension, to Indians, and expanded other programs, including Family Allowance, to all Canadians. In examining the patterns of aboriginal-non-aboriginal exchange relations over the long-term, this dissertation argues that high rates of unemployment and welfare-dependency among contemporary aboriginal communities are relatively recent historical phenomena, with observable roots and causes.
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Bennett, N. "My story of Annie's Mob: An Aboriginal history." Thesis, Bennett, N. (2016) My story of Annie's Mob: An Aboriginal history. PhD thesis, Murdoch University, 2016. https://researchrepository.murdoch.edu.au/id/eprint/32295/.
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As an Aboriginal author, my thesis is grounded in an Indigenist paradigm; a paradigm that places Indigenous experiences at the center of inquiry and whose goals are to “serve and inform the Indigenous struggle for self-determination” (Rigney, 1997, p. 119). Hence, this thesis is an auto/ethnographic journey based on my lived experiences. Apart from my memories I draw on family documents as well as other printed source material, such as the diaries of my Grandfather and departmental files.
In the era when I was growing up, the cliché of; “Children should be seen and not heard” was popular. Not only that, my mother often told us that we children were never to tell anyone our business or talk about our personal life. Therefore, I never spoke freely about my family’s life, my growing up years and how I was ashamed of being an Aboriginal when I was younger. While was raising my four grandchildren, I started thinking about my family’s history and how my children and grandchildren knew little of our history. Through reading articles and books by Indigenous authors I came to better understand our history and have come to appreciate that our history must be documented by Indigenous peoples. Although many stories have been written about Indigenous peoples by non-Indigenous writers, these writings tend to perpetuate misconceptions and stereotypes about the First Peoples of Australia. An Indigenist approach seeks to debunk these misconceptions and place the Indigenous experience at the center of the inquiry.
Reflecting on the stories written by Indigenous authors, I decided to follow their example and tell my family’s story as best I could, despite my mother’s injunction never to tell anyone “our business”. Therefore, Annie’s Mob is the story of my own life as well as the story of my family, given that my life has unfolded within the context of my family and the historical times in which we lived. I hope my story will encourage other women and men to document their history and leave their stories as a legacy for the future.
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Stogre, Michael. "Papal social thought on aboriginal rights: A study in history." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7524.
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The issues of political sovereignty and self-government that preoccupies so many aboriginal peoples today were also central when Innocent IV began his deliberations about the right of non-Christian peoples to dominium, the right to exercise political power and to own property. The question for both Innocent IV and Hostiensis was: did non-Christian peoples have de iure dominium? Innocent IV, basing his argument on natural law, affirmed the universal human right of peoples to political sovereignty. Hostiensis, arguing from a theological base, denied de iure dominium to all non-Christian peoples. Because they both supported the Church's mission to evangelize the nations their theories differed little when it came to implementation. In the era of European colonial expansion the issue of dominium was shunted aside in favour of working out relations among the colonial powers themselves. In this context of inevitable European expansionism, the papacy, including Alexander VI, tried to carry out a two-fold ministry of protecting and evangelizing the newly discovered peoples. Alexander's solution was to use the conflict and rivalry between the colonizing powers, and the mechanism of a line of demarcation, to ensure for the Church a space for evangelization. This overriding missionary concern of the papacy was confronted with new ideological challenges during the pontificate of Paul III. Paul III affirmed the humanity of the Indian peoples and defended aspects of dominium, but within the sphere of Iberian political sovereignty. He did this principally because an authentic response to the Gospel message required freedom on the part of those receiving it. Thus justice issues were seen as subordinated to, and as necessary conditions for, the work of evangelization. Leo XIII and his successors took the issue of universal natural rights for granted. In doing so they brought Catholic social teaching on slavery into line with modern teaching and practice. More importantly, Leo XIII began to treat human rights concerns as issues in themselves, and not just as necessary conditions for the successful reception of the Gospel. Leo also retrieved a fuller understanding of dominium. A review of this Catholic social teaching as applied to "minorities," and particularly to "aboriginal peoples," from Leo XIII to John Paul II reveals both continuity and innovation. The earlier overriding concern for evangelization has definitely continued. What is new is that issues of justice, development, and more recently, liberation, are now seen as integral to, and constitutive of, evangelization. This shift occurred principally during the pontificates of John XXIII, and Paul VI. In the pontificate of John Paul II, a growing ecological consciousness has influenced the teaching on the rights of aboriginal peoples. I submit that the Vatican has recognized the special relationship that aboriginal peoples have with the land. Thus the right to an adequate land base for indigenous peoples has been supported in a unique way by linking it with the fundamental right to life. (Abstract shortened by UMI.)
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Cahir, David (Fred). "The Wathawurrung people's encounters with outside forces 1797 -1849 : a history of conciliation and conflict." Thesis, The Author [Mt.Helen, Vic.] :, 2001. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/32645.
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Master of ArtsOne of the difficulties in writing a regional history such as this thesis was the sensitivity surrounding the appropriate choice of terminology and spelling conventions. Conflicts have arisen between conforming to the standardisations of the History Discipline and a desire to accommodate the wishes of the indigenous communities in the geographical area of this study. The absence of trained linguists in the white community during the initial colonisation period has resulted in a considerable divergence of opinion over the nomenclature and spelling derivatives surrounding the indigenous people living in what is no w known as the Geelong-Ballarat region. The first white chroniclers referred to the Wathawurrung by a myriad of different names (over 100 different names were recorded by Clark for the people in this study area) including: Watowrong, Wartowrong, Wot o wrong, Watourong, Wodowrow . Throughout the text ofthis work 1 have applied the term Wathawurrung' to all indigenous groups in primary documents that involve the known language area of the Wathawurrung. Where there is some doubt as to which tribe is being referred to 1 have included other language groups that the writer ma y have also been referring to. " From Preface"
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Kijas, Johanna. "Producing Aboriginal history : the development of three dominant themes, 1980-1990 /." Title page, contents and introduction only, 1990. http://web4.library.adelaide.edu.au/theses/09AR/09ark472.pdf.
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Wesson, Sue C. 1955. "The Aborigines of eastern Victoria and far south-eastern New South Wales, 1830-1910 : an historical geography." Monash University, School of Geography and Environmental Science, 2002. http://arrow.monash.edu.au/hdl/1959.1/8708.
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Bartlett, William Bennett. "Origins of Persisting Poor Aboriginal Health: An Historical Exploration of Poor Aboriginal Health and the Continuity of the Colonial Relationship as an Explanation of the Persistence of Poor Aboriginal Health." University of Sydney, Public Health & Community Medicine, 1999. http://hdl.handle.net/2123/386.
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The thesis examines the history of Central Australia and specifically the development of health services in the Northern Territory. The continuing colonial realtionships between Aboriginal and non-Aboriginal Australia are explored as a reason for the peristence of poor Aboriginal health status, including the cycle of vself destructive behaviours. It rovides an explanation of the importance of community agency to address community problems, and the potential of community controlled ABoriginal health services as vehicles for such community action.
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Bartlett, William Bennett. "Origins of Persisting Poor Aboriginal Health: An Historical Exploration of Poor Aboriginal Health and the Continuity of the Colonial Relationship as an Explanation of the Persistence of Poor Aboriginal Health." Thesis, The University of Sydney, 1998. http://hdl.handle.net/2123/386.
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The thesis examines the history of Central Australia and specifically the development of health services in the Northern Territory. The continuing colonial realtionships between Aboriginal and non-Aboriginal Australia are explored as a reason for the peristence of poor Aboriginal health status, including the cycle of vself destructive behaviours. It rovides an explanation of the importance of community agency to address community problems, and the potential of community controlled ABoriginal health services as vehicles for such community action.
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Funston, Shelly Lee Katherine. "Historicizing the biological, physical data, disease history and New World aboriginal peoples." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ60375.pdf.
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Taylor, Colleen Jane. ""Variations of the rainbow" : mysticism, history and aboriginal Australia in Patrick White." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/22467.
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Bibliography: pages 206-212.This study examines Patrick White's Voss, Riders in the Chariot and A Fringe of Leaves. These works, which span White's creative career, demonstrate certain abiding preoccupations, while also showing a marked shift in treatment and philosophy. In Chapter One Voss is discussed as an essentially modernist work. The study shows how White takes an historical episode, the Leichhardt expedition, and reworks it into a meditation on the psychological and philosophical impulses behind nineteenth century exploration. The aggressive energy required for the project is identified with the myth of the Romantic male. I further argue that White, influenced by modernist conceptions of androgyny, uses the cyclical structure of hermetic philosophy to undermine the linear project identified with the male quest. Alchemical teaching provides much of the novel's metaphoric density, as well as a map for the narrative resolution. Voss is the first of the novels to examine Aboriginal culture. This culture is made available through the visionary artist, a European figure who, as seer, has access to the Aboriginal deities. European and Aboriginal philosophies are blended at the level of symbol, making possible the creative interaction between Europe and Australia. The second chapter considers how, in Riders in the Chariot, White modifies premises central to Voss. A holocaust survivor is one of the protagonists, and much of the novel, I argue, revolves around the question of the material nature of evil. Kabbalism, a mystical strain of Judaism, provides much of the esoteric material, am White uses it to foreground the conflict between metaphysical abstraction and political reality. In Riders, there is again an artist-figure: part Aboriginal, part European, he is literally a blend of Europe and Australia and his art expresses his dual identity. This novel, too, is influenced by modernist models. However, here the depiction of Fascism as both an historical crisis and as a contemporary moral bankruptcy locates the metaphysical questions in a powerfully realised material dimension. Chapter Three looks at A Fringe of Leaves, which is largely a post-modernist novel. One purpose of this chapter is to demonstrate how it responds to its literary precursors and there is thus a fairly extensive discussion of the shipwreck narrative as a genre. The protagonist of the novel, a shipwreck survivor, cannot apprehend the symbolic life of the Aboriginals: she can only observe the material aspects of the culture. Symbolic acts are thus interpreted in their material manifestation. The depiction of Aboriginal life is less romanticised than that given in Voss, as White examines the very real nature of the physical hardships of desert life. The philosophic tone of A Fringe of Leaves is most evident, I argue, in the figure of the failed artist. A frustrated writer, his models are infertile, and he offers no vision of resolution. There is a promise, however, offered by these novels themselves, for in them White has given a voice to women, Aboriginals and convicts, groups normally excluded from the dominating discursive practice of European patriarchy.
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Peikoff, Tannis Mara. "Anglican missionaries and governing the self, an encounter with Aboriginal peoples in western Canada, 1820-1865." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ53072.pdf.
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Briskman, Linda 1947. "Aboriginal activism and the stolen generations : the story of SNAICC." Monash University, National Centre for Australian Studies, 2001. http://arrow.monash.edu.au/hdl/1959.1/9293.
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Inkpin, Cathleen. "Making their Gospel known: the work and legacy of the Aboriginal Inland Mission, 1905-1938." Thesis, Department of History, 2011. http://hdl.handle.net/2123/7972.
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This thesis examines the work of the Aboriginal Inland Mission between its origins in Singleton in 1905 and the founding of its first Indigenous training college in 1938. It looks at its place in the history of faith missions, evangelical Christianity and white intervention in Aboriginal lives in Australia at the turn of the century. This includes a localised study of the AIM in the Singleton region, and their administration of a Children’s Home. It contends that while the AIM was complicit in attempts to assimilate Aboriginal people, it was also radical in its compassionate attitude, as well as offering opportunities for leadership and networking.
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Fairweather, Joan G. "Is this Apartheid? Aboriginal reserves and self-government in Canada 1960-1982." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6546.
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South Africa's notorious apartheid policy has become an easily identifiable analogy for countries where indigenous populations have been dispossessed of their land and their traditional social structures destroyed. The question "Is this apartheid?" challenges the historical validity of parallels drawn between Canada's native policies and apartheid. The "civilizing" missions of European intruders on the shores of what were to become Canada and South Africa followed distinctive paths in their relationship with indigenous populations. While slavery and wars of conquest paved the way for racial conflict in Southern Africa, mutual cooperation epitomized aboriginal relations in colonial Canada. While reserves in Canada were designed to prepare indigenous people for assimilation into the dominant society, South African reserves became reservoirs of cheap African labour under the National Party's apartheid government which came to power in 1948. The years 1960-1982 marked a critical period in the history of both Canada and South Africa. First Nations communities renewed assertions of aboriginal land rights and self-government. Unlike native Canadians, who asserted their aboriginal and treaty rights within the democratic and constitutional structures of Canada, African resistance repudiated the legitimacy of the apartheid government and fought for the fundamental right of all South Africans to democracy and for an integrated, non-racial state. Three core characteristics of apartheid (the lack of labour rights, the lack of democratic rights and the lack of freedom of association) provide the criteria in addressing the question "Is this apartheid?" The conclusions are clear: while Canada's First Nations have been seriously disadvantaged by paternalism, assimilationist policies and injustice, they have not experienced apartheid. Government policies and aboriginal problems are not addressed by equating Canada with apartheid South Africa. They are Canadian problems with Canadian solutions. (Abstract shortened by UMI.)
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Mengler, Sarah Elizabeth. "Collecting indigenous Australian art, 1863-1922 : rethinking art historical approaches." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709014.
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Batten, Bronwyn. "From prehistory to history shared perspectives in Australian heritage interpretation /." Thesis, Electronic version, 2005. http://hdl.handle.net/1959.14/445.
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Thesis (Ph.D.)--Macquarie University, Division of Society, Culture, Media and Philosophy, Warawara - Dept. of Indigenous Studies, 2005.Bibliography: p. 248-265.
Introduction and method -- General issues in heritage interpretation: Monuments and memorials; Museums; Other issues -- Historic site case studies: Parramatta Park and Old Government House; The Meeting Place Precinct - Botany Bay National Park; Myall Creek -- Discussion and conclusions.
It has long been established that in Australia contemporary (post-contact) Aboriginal history has suffered as a result of the colonisation process. Aboriginal history was seen as belonging in the realm of prehistory, rather than in contemporary historical discourses. Attempts have now been made to reinstate indigenous history into local, regional and national historical narratives. The field of heritage interpretation however, still largely relegates Aboriginal heritage to prehistory. This thesis investigates the ways in which Aborigianl history can be incorporated into the interpetation of contemporary or post-contact history at heritage sites. The thesis uses the principle of 'shared history' as outlined by the Council for Aboriginal Reconciliation, as a starting point in these discussions.
Electronic reproduction.
viii, 265 p., bound : ill. ; 30 cm.
Mode of access; World Wide Web.
Also available in print form
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Slack, Michael Jon. "Between the desert and the Gulf : evolutionary anthropology and Aboriginal prehistory in the Riversleigh/Lawn Hill region, Northern Australia." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2748.
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Lowish, Susan Kathleen 1969. "Writing on "Aboriginal art" 1802-1929 : a critical and cultural analysis of the construction of a category." Monash University, Centre for Comparative Literature and Cultural Studies, 2004. http://arrow.monash.edu.au/hdl/1959.1/5493.
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Yellowhorn, Eldon Carlyle. "Awakening internalist archaeology in the aboriginal world." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38532.
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This thesis is one step in defining the parameters of archaeology in an aboriginal context. It is designed to be a practical guide for imagining the past from an internalist perspective because archaeological methods offer the opportunity to represent antiquity that is simultaneously rational and familiar. However, an ancillary objective is to utilize symbols from antiquity as markers of modern Indian identity.Archaeology appeared on the radar of First Nations because their growing populations demand housing and economic opportunities. Recent settlement of land claims has brought large tracts of land under the control of Native people. Archaeological sites, by their very nature, are defined by their geographical location. Artifacts and sites are the products of past human labour and as such are a unique cultural legacy that must be understood within the context of a generalized world history. Internalist archaeology mediates between a local understanding of antiquity and the ancient history of humanity on a global scale. It is a product of the dialogue that began when the world system intruded on the local experience of aboriginal people. Modern prehistory was accessible only by employing archaeological methods and traditional history, as related in story, was relegated to the margins along with its authors. Myths were discounted as plausible sources of explanation for antiquity as archaeologists constructed their theories to explain the data they accumulated during their excavations. Internalist archaeology is an analytical tool that will play a prominent role in rehabilitating oral narratives by deploying methods to search for the signatures they would leave in the archaeological record. It is also a means to examine folklore so as to discover the messages that are encoded in myths. Myths act as mediating devices which connect the high levels of abstraction, those informing the traditional worldview, with lower levels of abstractions, as represented by customs. Ecological messages are encrypted in narratives which are then transmitted between generations. Each generation must decypher the meaning embedded in a myth to benefit from it. For internalist archaeology, mythology is a reservoir of explanation that has been ignored by mainstream research but which can be the basis for this brand of archaeological research. (Abstract shortened by UMI.)
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Ticehurst, Kathryn Louise. "Interactions in the field: three women anthropologists in Aboriginal communities in south-east Australia, 1944-1963." Thesis, The University of Sydney, 2020. https://hdl.handle.net/2123/28745.
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Between 1944 and 1963, three young white women set out to conduct anthropological field work in Aboriginal communities in towns and cities in south-eastern Australia. Marie Reay visited many towns across western New South Wales from 1944 to 1948, Ruth Fink stayed for four months at Brewarrina Mission in 1954 and Diane Barwick sought out Aboriginal people in Melbourne and surrounding country towns between 1960 and 1963. This thesis examines their field notes to describe and analyse their interactions with the people they met during their field work: Aboriginal people, white townspeople, station managers and matrons, school teachers, police sergeants, religious ministers, AWB welfare officers, welfare workers, political activists and various white people who took an interest in Aboriginal people. These interactions were shaped by the social history of the places they visited, by racial segregation in country towns, by the interventions of the AWB into Aboriginal communities and the historical and political consciousness of Aboriginal people. Reading these field notes in the light of the history of these communities makes it possible to examine the complex dynamics that produced these encounters. Reading them against the grain, the interactions themselves become sources of information about this social history, about the communities this history had produced, and the different perspectives of people who lived in them. The power relations which structured field work, and the frequent experience of field work as a kind of intrusion related to the interventions of social welfare, makes it especially important to read the sources through the lens of social history. The field notes reveal the ongoing dynamics of interaction between different groups and individuals: the AWB, white and Aboriginal people, and anthropologists. They shed light on their different perspectives and their conflicts about expertise. Aboriginal people raised issues they had with the AWB and with local and legal discrimination; their analysis was grounded in a strong historical and political consciousness. These understandings of history differed from the historical narratives that shaped anthropological discourse of the time.
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Andrew, Robert Frederick. "Describing an Indigenous Experience: The Unforgetting of Australian history through language and technology." Thesis, Griffith University, 2019. http://hdl.handle.net/10072/387968.
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The central focus of this research is to subvert dominant narratives of colonisation in Australia through three-dimensional, mechanical devices I have constructed to make visual utterances that give authority to an Australian Aboriginal experience. Informed by my Indigenous heritage that I discovered as a teenager, and my subsequent research into my extended family’s experiences, my work scrapes back the layers of colonial concealment to expose what exists below the overlays of control. I reveal aspects of the histories that exist below this thin, almost mechanical, controlling veneer.
The materials used in my constructions include those that are embedded with connections to place, connections to family, and connections to history and culture that are personal to me. I use specific materials to carry and magnify narrative, so that the stories are made visible. I was denied so much of my history in childhood and now ‘the machine’ becomes a transitional agent for claiming and for telling something of that history.
Appropriating contemporary colonial Western technology, including text, I provide alternative narratives of colonisation to resist and counter the negative effects of colonisation on Australian Indigenous people. I have learnt to speak the language of the post-industrial colonialist era and I use it to understand my own experience. In the artworks, I forge links with technology, materials and non-linear, non-written text-based processes. I claim value in revealing hidden, forgotten, denied and ever-changing histories.
By taking the power of language and technology that was and is used to control Aboriginal people, I take the power of that technology to disarm it. In using so-called ‘non-Indigenous’ Western technologies, I build, construct, and use the coloniser’s tools to undo the coloniser’s work. I work to make visible an Aboriginal experience and to assert authority over history, experience and storytelling.
I do not intend to create hierarchies or further means for oppression but to disrupt the ongoing processes and effects of colonisation that marginalise Aboriginal voices. My goal is to deflect the violent, debasing and destructive energies of colonialism and to create positive expressions of Aboriginality.Thesis (PhD Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
Arts, Education and Law
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Koungoulos, Loukas. "The Natural And Cultural History Of The Dingo: A 3D Geometric Morphometric Investigation." Thesis, The University of Sydney, 2021. https://hdl.handle.net/2123/27785.
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The dingo is a primitive dog endemic to Australia. Dingoes currently reside in the wild, but some previously lived with Australian Aboriginal people as tame companions. Many aspects of the dingo’s identity are controversial, in part because its natural and cultural history on the continent remain unclear. Of particular contention are the questions of where and when the dingo came from, whether its phenotype has changed over time, and whether it was ever domesticated. Here, I investigate these issues through a morphological study of modern, palaeontological and archaeological dingo remains, employing a focus on 3D geometric morphometric assessment of the cranium and mandible, supplemented by traditional linear metric analyses of body mass, shoulder height, and tooth size.
A large degree of geographic variation was observed in the morphology of modern dingoes, suggestive of correlation with broad clines in ancestry and environmental factors, and the impacts of recent European dog admixture. Morphological separation is also observed in palaeontological dingoes from eastern and western Australia, indicating a split of relatively deep antiquity. Differences between corresponding populations of ancient and recent dingoes are nearly non-existent on the Nullarbor, moderate in the Southeast and substantial in the Southwest. These changes likely reflect ongoing integration into Australian ecosystems, European dog admixture, and recent lethal baiting.
Archaeological dingo morphologies are highly variable, and reflect a diverse cultural history for the species. Some individuals are entirely indistinguishable from modern-day conspecifics; others are different only on the basis of size. A few individuals from the southern Murray-Darling Basin, however, exhibit radically altered morphologies that are not observed whatsoever in modern or palaeontological dingoes, but more closely resemble modern East Asian and New Guinean dogs.
It is speculated that these may represent a now-extinct ancestral form of dingo, one which was initially maintained through human association, but was gradually lost as the species increasingly adapted to living in the wild, and through colonial disruptions of traditional Aboriginal lifeways. Similar forms may have persisted in and around Aboriginal communities until the late colonial period.
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Woodpower, Zeb Joseph. "The Australian National History Curriculum: Politics at Play." Thesis, Department of History, 2013. http://hdl.handle.net/2123/10246.
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In 2006, Prime Minister John Howard’s call for the root and renewal of Australian history initiated an ideologically driven process of developing an Australian national history curriculum which was completed by the Labor Government in 2012. Rather than being focussed on pedagogy, the process was characterised by the use of the curriculum as an ideological tool. This thesis provides accounts of the some of the key events during this period and engages with the conceptual debates that underlie the history curriculum being invested with such potent cultural authority.
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Ryan, Robin Ann 1946. ""A spiritual sound, a lonely sound" : leaf music of Southeastern aboriginal Australians, 1890s-1990s." Monash University, Dept. of Music, 1999. http://arrow.monash.edu.au/hdl/1959.1/8584.
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Avery, John (John Timothy). "The law people : history, society and initiation in the Borroloola area of the Northern Territory." Thesis, The University of Sydney, 1988. http://hdl.handle.net/2123/6636.
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Thomas, Colin, and s3143898@student rmit edu au. "Reviving History of Ganai Families and Resounding Gunai Language through the Creative Arts for Future Generations." RMIT University. Education, 2009. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20090507.154637.
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This practice based project presents the story of my research journey, as Ganai man. The exegesis documents my life journey, from a young boy to adulthood on traditional country, in the Gippsland region. The stories reveal my experiences of country, identity, racism, family and language as an indigenous male. The content of this project is significant, because it reveals the importance of Indigenous local Ganai connection to country, identity, and the revival of traditional language. I have used multi-disciplinary materials, such as adobe photoshop, film and sound recordings in the making of work. My work examines and engages with personal history, culture and the revival and resounding of Ganai language. My aim is that the research and arts practice discussed in this document encourages future research, steered by Indigenous education and community initiatives. Such initiatives, may both build on my research, and provide an avenue for our younger generation to continue with the re-claiming and resounding of traditional languages.
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Salsberg, Jonathan S. "History, tradition & aboriginal rights : a harvesters' support programme for the Mushuau Innu of Utshimassits." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32940.
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The Mushuau Innu of Utshimassits (Davis Inlet), Nitassinan (Labrador), are at present in the midst of several key shifts in their political, economic, socio-cultural and environmental relations. Involuntarily settled at the coast since 1967, the Mushuau Innu have been removed from their traditional way of life through the circumstances of sedentarisation, while concurrently being marginalised with respect to mainstream Canadian and global economies. Currently, they are in the late stages of settling a comprehensive land claim agreement, near completion of a new village settlement in Natuashish at Shango Pond, and involved in Impact Benefit negotiations over the Voisey's Bay mine. This thesis explores the potential for implementing a Harvesters' Support Programme for Innu hunters as a tool within the Mushuau Innu's emerging development contexts. It is concluded, based on considerations of tradition, social organisation, sensitivity to contemporary gender realities, and emerging social and economic realities, that a programme differing from any currently extant could be appropriately implemented.
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Malone, Molly Sue. "Where the water meets the land : between culture and history in Upper Skagit aboriginal territory." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/45633.
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Upper Skagit Indian Tribe are a Coast Salish fishing community in western Washington, USA, who face the challenge of remaining culturally distinct while fitting into the socioeconomic expectations of American society, all while asserting their rights to access their aboriginal territory. This dissertation asks a twofold research question: How do Upper Skagit people interact with and experience the aquatic environment of their aboriginal territory, and how do their experiences with colonization and their cultural practices weave together to form a historical consciousness that orients them to their lands and waters and the wider world?
Based on data from three methods of inquiry—interviews, participant observation, and archival research—collected over sixteen months of fieldwork on the Upper Skagit reservation in Sedro-Woolley, WA, I answer this question with an ethnography of the interplay between culture, history, and the land and waterscape that comprise Upper Skagit aboriginal territory. This interplay is the process of historical consciousness, which is neither singular nor sedentary, but rather an understanding of a world in flux made up of both conscious and unconscious thoughts that shape behavior.
I conclude that the ways in which Upper Skagit people interact with what I call the waterscape of their aboriginal territory is one of their major distinctive features as a group. Their approach to the world is framed by their experience of this space and the divide between land and water within it, which is permeable and constantly shifting. Community members understand the cultural salience of places within the waterscape, including places that are now submerged beneath lakes created by hydroelectric dams. Oral narratives remain important in Upper Skagit culture today even though the narratives are accessed in changing ways, such as reading and listening to recordings or invoking parts of stories at carefully chosen times. The regulatory and legal regimes of the colonial process—examined as both broad strokes and fine grains—shape people’s consciousness and behavior in the waterscape. This case study both builds on and contributes to the literatures of Coast Salish ethnography, cultural constructions of place, cultural distinctiveness of indigenous groups, and the anthropology of water.
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Konishi, Shino Amanda. "Bodies in contact : European representations of Aboriginal men 1770-1803." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/10080.
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Presland, Gary. "The natural history of Melbourne - a reconstruction." Connect to thesis, 2005. http://repository.unimelb.edu.au/10187/2887.
Full textAbstract:
This thesis is an attempt to reconstruct the physical environment of the Port Phillip area as it was at the time of first European arrival, ie. c.1800. At the time it was first encountered by Europeans, in 1803, the land around Port Phillip Bay supported a wide diversity of ecosystems. For millennia the area was the territory of Aboriginal clans belonging to two language groups, Woi wurrung and Boon wurrung. These peoples lived in spiritual union with the land, exploiting its abundant resources, and, through a range of practices, maintaining it in the form in which it had been created. The encroachment of Europeans onto clan estates, beginning in the 1830s, brought dramatic changes to this Aboriginal way of life, and also to the local landscapes themselves. The thesis propounded here is that the natural history of the area was a major influence on the occupation and use of the area by humans, and that to understand the particulars of that natural history is to have an insight into the human history. The bulk of the study is therefore a reconstruction of that natural history, which is offered as the physical context of human action in the area. (For complete abstract open document)
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Nolan, Rosa. "‘We want to do what they did’: History at St Clair." Thesis, Department of History, 2012. http://hdl.handle.net/2123/8833.
Full textAbstract:
In 1999 the Wonnarua Nation Aboriginal Corporation acquired the site of the former St Clair Mission where their forebears lived. They will recreate to turn it into a cultural centre that will sustain and strengthen their community and they are pursuing reclamation and recreation of language, material culture, art, family and public history projects. They do so in the context of Native Title legislation and debates about Aboriginality and identity shape their relationship to their past. The historiographical significance of their relationship to the past is that it challenges the modes of engaging with history that have justified and structured colonial history making.
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Muldoon, Paul (Paul Alexander) 1966. "Under the eye of the master : the colonisation of aboriginality, 1770-1870." Monash University, Dept. of Politics, 1998. http://arrow.monash.edu.au/hdl/1959.1/8552.
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au, Ahunter@echidna id, and Ann Patricia Hunter. "A different kind of subject: Aboriginal legal status and colonial law in Western Australia, 1829 -1861." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070427.125700.
Full textAbstract:
A different kind of subject: Aboriginal legal status and colonial law
in Western Australia, 1829-1861.
This thesis is an examination of the nature and application of the policy regarding the
legal status and rights of Aboriginal people in Western Australia from 1829 to 1861. It
describes the extent of the debates and the role of British law that arose after conflict
between Aboriginal people and settlers in the context of political and economic contests
between settlers and government on land issues. While the British government
continually maintained that the legal basis for annexation was settlement, by the mid
1830s Stirling regarded it as an invasion, but was neither prepared to accept that
Aboriginal people had to consent to the imposition of British law upon them, nor to
formally recognise their rights as the original owners of the land. Instead, Stirlings
government applied an archaic form of outlawry to Aboriginal people who resisted the
invasion. This was despite proposals for agreements in the 1830s.
During the early 1840s there was a temporary legal pluralism in Western Australia
where Indigenous laws were officially recognised. However, by the mid 1840s the
administration of British law in Western Australia was increasingly dictated by settler
interests and mounting settler-magistrate pressure to modify the legal position of
Aboriginal people which resulted in the development of colonial law to construct a
landless subject status with minimal rights based on their value as a useful labour force
for the pastoral economy. This separate legal status deliberately departed from
equality principles and corresponded with the diminished status of Indigenous laws
and the abandonment of legal pluralism in settled districts, during a period of rapid
pastoral expansion in the 1850s. This entrenched discriminatory practice in colonial law
would be the prelude to the protectionist and discriminatory legislation of the early
twentieth century which formalised inequality of legal status.
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Griffiths, William Rhys. "Deep Time Dreaming: Uncovering Ancient Australia." Thesis, The University of Sydney, 2017. http://hdl.handle.net/2123/17562.
Full textAbstract:
This thesis charts the development of the modern discipline of Aboriginal archaeology and the shifting cultural and political climate in which it has emerged. It is a history of the people, places and ideas that have shaped our understanding of ancient Australia. Each chapter explores an individual’s relationship with an archaeological site or region, beginning with John Mulvaney’s excavation at Fromm’s Landing (Tungawa) and Isabel McBryde’s field surveys across New England. These interwoven portraits reveal the changes within the discipline from the 1950s through to the era of the Mabo and Wik decisions of 1992 and 1996. They also offer an episodic view of how archaeological insights have filtered into the public sphere. The chapters explore the controversy that engulfed Rhys Jones with the release of the film The Last Tasmanian and the tragic repercussions of Richard and Betsy Gould’s ethno-archaeological work in the Western Desert. They reflect on the place of the Willandra Lakes, Arnhem Land and the Franklin River in the national imagination and the powerful roles played by Aboriginal leaders such as Alice Kelly, Frank Gurrmanamana and Rosalind Langford in shaping research in these regions. The chapters also address the early history of rock art research in Australia, debates about social change over millennia and the discovery of Pleistocene dates for colonisation. Interspersed throughout are short ‘interludes’ that analyse the institutional development of the discipline and the rise of the parallel field of Aboriginal history. Although influenced by international ideas, Australian archaeology is distinctive for its close engagement with the culture and politics of the first Australians and their histories of invasion, dispossession, adaptation and self-determination. This thesis argues that the richness of Indigenous history is to be found not only in its depth, but also in its dynamism and diversity over time. It makes the case for the immense archaeological story that has been uncovered and interpreted over the past sixty years to be recognised as the opening chapters of Australian history.
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Collins, Curtis J. 1962. "Sites of Aboriginal difference : a perspective on installation art in Canada." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38172.
Full textAbstract:
This dissertation traces the presence of installation-based practices among artists of Aboriginal ancestry via selected exhibitions across Canada. It begins with a methodological perspective on Canadian art history, federal law, and human science, as a means of establishing a contextual backdrop for the art under consideration. The rise of an Indian empowerment movement during the twentieth century is then shown to take on an international voice which had cultural ramifications at the 1967 Canadian International and Universal Exhibition. Nascent signs of a multi-mediatic aesthetic are distinguished in selected works in Canadian Indian Art '74, as well as through Native-run visual arts programs. First Nations art history is charted via new Canadian art narratives starting in the early 1970s, followed by the development of spatial productions and hybrid discourses in New Work By a New Generation in 1982, and Stardusters in 1986. The final chapter opens with a history of installation art since the Second World War, as related to the pronounced presence of multi-mediactic works in Beyond History in 1989. Post-colonial and postmodern theories are deployed to conclusively situate both the artistic and political concerns featured throughout this study, and lead into the analysis of selected installations at Indigena: Contemporary Native Perspectives and Land, Spirit, Power: First Nations at the National Gallery of Canada. These 1992 shows in the national capital region ultimately confirm the maturation of a particular socio-political aesthetic that tested issues of Canadian identity, while signifying Aboriginal sites of difference.
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Copland, Mark Stephen. "Calculating Lives: The Numbers and Narratives of Forced Removals in Queensland 1859 - 1972." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/367813.
Full textAbstract:
European expansion caused dramatic dislocation for Aboriginal populations in the landmass that became the state of Queensland. On the frontiers, violence, abductions and forced relocations occurred on a largely informal basis condoned by colonial governments. The introduction of protective legislation in the late nineteenth century created a formal state-directed legal and administrative framework for the forcible removal and institutionalisation of Aboriginal people. This became the cornerstone for policy direction in Queensland and remained so into the mid-twentieth century. This thesis traces the development of policies and practices of removal in Queensland from their beginnings in the nineteenth century through to their dismantling in the mid-twentieth century. There has been much historical research into frontier violence and processes of dispossession in Queensland. The focus of this study is the systematic analysis of archival data relating to the forced removals of the twentieth century. The study has its genesis in an Australian Research Council Strategic Partnership with Industry — Research and Training Scheme (SPIRT) grant. This grant enabled the construction of a Removals Database, which provides a powerful tool with which to interrogate available records pertaining to removals of Aboriginal people in Queensland. Removals were a crucial element in the gathering and exploitation of Aboriginal labourers during the twentieth century. They also constituted a major form of control for the departments responsible for Aboriginal affairs within the Queensland administration. Tensions between a policy of complete segregation and the demand for Aboriginal labour in the wider community existed throughout the period of study. While segregation was implemented to an extent in relation to targeted sections of the Aboriginal population, such as “half-caste” females, employer insistence on access to reliable, cheap Aboriginal labour invariably took precedence. Detailed analysis of recorded reasons for removals demonstrates that they are unreliable in explaining why individuals were actually removed. They show a changing focus over time. Fluctuations in numbers of removals for different years reflect reasons not officially acknowledged in the records, such as the need to populate newly created reserves and establish institutional communities. They tell us little about the situation of Aboriginal people, but much about the racial thinking of the time. This study contributes to our knowledge base about the implementation and extent of Aboriginal child separation in Queensland. A comprehensive estimate of the number of separations concludes that one in six Aboriginal children in Queensland were separated from their natural families as a result of past policies. Local Aboriginal Protectors (usually police officers) played a major role in the way that the policy of removals was implemented. Local factors often determined the extent of removals as much as policy direction in the centralised Office of the Chief Protector of Aborigines. Removals took place across vast distances, and the Chief Protector was often totally reliant on local protectors for information and advice. This meant that employers and local protectors could have a major impact on the rate of removals in a given location. Responses of both Protectors and Aboriginal people to the policy of removals were not always compliant. Some Protectors worked to ensure that local Aboriginal people could remain in their own community and geographical location. Aboriginal people demonstrated a degree of resistance to the policy and there are a numerous recorded examples of extraordinary human endurance where they travelled large distances in difficult circumstances to return to their original locations and communities. The policy of removals impacted on virtually every Aboriginal family in the state of Queensland and the effects of the dislocations continue to be experienced to this day.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Arts, Media and Culture
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Presley, Ryan John. "The Legacy of Lesser Gods." Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367360.
Full textAbstract:
This project highlights deeply embedded links between religion, economics, and power in colonial societies of the ‘West’, with a particular focus on Australia. Archival imagery and historical texts are examined to demonstrate the negative influences of particular monotheistic ideas and notions of supremacy. It is argued that these prevailing views have been adopted in the global propagation of Christian faith over many centuries. The imagery is paired with historical examples that demonstrate a conversion mentality that aimed to control any alternative practices of divine worship and associated culture. The legacy is then brought to bear on the contemporary treatment of Australian Aboriginal people.
These themes of power and dominion—in particular, how religion and economic control served colonialism and empire building over time—have become the foundation for the primary outcomes expressed through the studio production. The creative outputs of my doctoral research include a major installation entitled Lesser Gods and associated exhibition projects, which will be discussed and analysed in this exegesis.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Queensland College of Art
Arts, Education and Law
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Engelhart, Monica. "Extending the tracks : A cross-reductionistic approach to Australian Aboriginal male initiation rites." Doctoral thesis, Stockholm : Almqvist & Wiksell international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37702264t.
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Parsons, Meg. "Spaces of Disease: the creation and management of Aboriginal health and disease in Queensland 1900-1970." University of Sydney, 2009. http://hdl.handle.net/2123/5572.
Full textAbstract:
Doctor of Philosophy(PhD)Indigenous health is one of the most pressing issues confronting contemporary Australian society. In recent years government officials, medical practitioners, and media commentators have repeatedly drawn attention to the vast discrepancies in health outcomes between Indigenous and non-Indigenous Australians. However a comprehensive discussion of Aboriginal health is often hampered by a lack of historical analysis. Accordingly this thesis is a historical response to the current Aboriginal health crisis and examines the impact of colonisation on Aboriginal bodies in Queensland during the early to mid twentieth century. Drawing upon a wide range of archival sources, including government correspondence, medical records, personal diaries and letters, maps and photographs, I examine how the exclusion of Aboriginal people from white society contributed to the creation of racially segregated medical institutions. I examine four such government-run institutions, which catered for Aboriginal health and disease during the period 1900-1970. The four institutions I examine – Barambah Aboriginal Settlement, Peel Island Lazaret, Fantome Island lock hospital and Fantome Island leprosarium – constituted the essence of the Queensland Government’s Aboriginal health policies throughout this time period. The Queensland Government’s health policies and procedures signified more than a benevolent interest in Aboriginal health, and were linked with Aboriginal (racial) management strategies. Popular perceptions of Aborigines as immoral and diseased directly affected the nature and focus of government health services to Aboriginal people. In particular the Chief Protector of Aboriginals Office’s uneven allocation of resources to medical segregation facilities and disease controls, at the expense of other more pressing health issues, specifically nutrition, sanitation, and maternal and child health, materially contributed to Aboriginal ill health. This thesis explores the purpose and rationales, which informed the provision of health services to Aboriginal people. The Queensland Government officials responsible for Aboriginal health, unlike the medical authorities involved in the management of white health, did not labour under the task of ensuring the liberty of their subjects but rather were empowered to employ coercive technologies long since abandoned in the wider medical culture. This particularly evident in the Queensland Government’s unwillingness to relinquish or lessen its control over diseased Aboriginal bodies and the continuation of its Aboriginal-only medical isolation facilities in the second half of the twentieth century. At a time when medical professionals and government officials throughout Australia were almost universally renouncing institutional medical solutions in favour of more community-based approaches to ill health and diseases, the Queensland Government was pushing for the creation of new, and the continuation of existing, medical segregation facilities for Aboriginal patients. In Queensland the management of health involved inherently spatialised and racialised practices. However spaces of Aboriginal segregation did not arise out of an uncomplicated or consistent rationale of racial segregation. Rather the micro-histories of Fantome Island leprosarium, Peel Island Lazaret, Fantome Island lock hospital and Barambah Aboriginal Settlement demonstrate that competing logics of disease quarantine, reform, punishment and race management all influenced the ways in which the Government chose to categorise, situate and manage Aboriginal people (their bodies, health and diseases). Evidence that the enterprise of public health was, and still is, closely aligned with the governance of populations.
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O'Donnell, David O'Donnell, and n/a. "Re-staging history : historiographic drama from New Zealand and Australia." University of Otago. Department of English, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070523.151011.
Full textAbstract:
Since the 1980s, there has been an increasing emphasis on drama, in live theatre and on film, which re-addresses the ways in which the post-colonial histories of Australia and New Zealand have been written. Why is there such a focus on �historical� drama in these countries at the end of the twentieth century and what does this drama contribute to wider debates about post-colonial history? This thesis aims both to explore the connections between drama and history, and to analyse the interface between live and recorded drama.
In order to discuss these issues, I have used the work of theatre and film critics and historians, supplemented by reference to writers working in the field of post-colonial and performance theory. In particular, I have utilised the methods of Helen Gilbert and Joanne Tompkins in Post-Colonial Drama: Theory, Practice, Politics, beginning with their claim that in the post-colonial situation history has been seen to determine reality itself. I have also drawn on theorists such as Michel Foucault, Linda Hutcheon and Guy Debord who question the �truth� value of official history-writing and emphasize the role of representation in determining popular perceptions of the past. This discussion is developed through reference to contemporary performance theory, particularly the work of Richard Schechner and Marvin Carlson, in order to suggest that there is no clear separation between performance and reality, and that access to history is only possible through re-enactments of it, whether in written or performative forms.
Chapter One is a survey of the development of �historical� drama in theatre and film from New Zealand and Australia. This includes discussion of the diverse cultural and performative traditions which influence this drama, and establishment of the critical methodologies to be used in the thesis. Chapter Two examines four plays which are intercultural re-writings of canonical texts from the European dramatic tradition. In this chapter I analyse the formal and thematic strategies in each of these plays in relation to the source texts, and ask to what extent they function as canonical counter-discourse by offering a critique of the assumptions of the earlier play from a post-colonial perspective. The potential of dramatic representation in forming perceptions of reality has made it an attractive forum for Maori and Aboriginal artists, who are creating theatre which has both a political and a pedagogical function. This discussion demonstrates that much of the impetus towards historiographic drama in both countries has come from Maori and Aboriginal writers and directors working in collaboration with white practitioners. Such collaborations not only advance the project of historiographic drama, but also may form the basis of future theatre practice which departs from the Western tradition and is unique to each of New Zealand and Australia. In Chapter Three I explore the interface between live and recorded performance by comparing plays and films which dramatise similar historical material. I consider the relative effectiveness of theatre and film as media for historiographic critique. I suggest that although film often has a greater cultural impact than theatre, to date live theatre has been a more accessible form of expression for Maori and Aboriginal writers and directors. Furthermore, following theorists such as Brecht and Brook, I argue that such aspects as the presence of the live performer and the design of the physical space shared by actors and audience give theatre considerable potential for creating an immediate engagement with historiographic themes. In Chapter Four, I discuss two contrasting examples of recorded drama in order to highlight the potential of film and television as media for historiographic critique. I question the divisions between the documentary and dramatic genres, and use Derrida�s notion of play to suggest that there is a constant slippage between the dramatic and the real, between the past and the present. In Chapter Five, I summarize the arguments advanced in previous chapters, using the example of the national museum of New Zealand, Te Papa Tongarewa, to illustrate that the �performance� of history has become part of popular culture. Like the interactive displays at Te Papa, the texts studied in this thesis demonstrate that dramatic representation has the potential to re-define perceptions of historical �reality�. With its superior capacity for creating illusion, film is a dynamic medium for exploring the imaginative process of history is that in the live performance the spectator symbolically comes into the presence of the past.
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Robinson, Raymond Stanley. "Dreaming tracks : history of the Aboriginal Islander Skills Development Scheme, 1972-1979 : its place in the continuum." Thesis, View thesis View thesis, 2000. http://handle.uws.edu.au:8081/1959.7/76.
Full textAbstract:
Dreaming Tracks was chosen for the title of this history because of its reference to the journeys and routes taken by the ancestral founders of each of the extended family clans. As they travelled they recorded the events and situations they encountered along the way , which they left in story, painting, song lines and dances for the future survival of their people. The history of the Aboriginal/Islander Skills Development Scheme also pertains to a journey. This journey records the events that brought about the establishment of the longest surviving, urban Indigenous dance organization. It's a voyage that identifies the obstacles and accomplishments of its founding members, who dedicated themselves to the hard work to ensure the continuum of Aboriginal and Torres Strait Islander dance. It was their dream, to have an Australian Black Dance Company that would create a link between past and present, traditional and urban. The pathways they created equipped urban Indigenous Australians with a unique dance identity of their own, and established the path to continued contact with the traditional owners. Dreaming Tracks is contemporary Dreaming lore that begins with the contention for land rights in the early 1970's and follows the progress of the Aboriginal/Islander Skills Development Scheme to the end of the decade. It records the desires, dreams and conflicts that brought this organization into being. In parallel, the concerns of the founder, Carole Y. Johnson, sets the path for the journey, which by the end of the twentieth-century witnessed the establishment of an accredited dance course, two dance companies (The Aboriginal/Islander Dance Theatre and Bangarra Dance Theatre, Australia) and students who are key participants in the artistic design of the 2000 Olympics in Sydney Australia
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Rossi, Alana. "An archaeological re-investigation of the Mulka's Cave Aboriginal rock art site, near Hyden, Southwestern Australia." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2010. https://ro.ecu.edu.au/theses/1884.
Full textAbstract:
Mulka's Cave is a profusely decorated hollow boulder at The Humps, a large granite dome near Hyden, a small town 350 km southeast of Perth. The importance of the artwork has been recognised for 50 years. Test excavations in the cave in 1988 yielded 210 mainly quartz artefacts assignable to the Australian Small Tool phase and a radiocarbon date of 420 ± 50 BP from just below the lowest artefact found. The artwork was recorded in detail in 2004. The recorder considered the radiocarbon date to be 'anomalously young' because most of the artwork is in poor condition, suggesting that it was made 3000-2000 years ago. Other dated rock art sites in Southwestern Australia came into use 4000-3000 BP. The excavators argued that the site was fairly insignificant, while the rock art researcher thought the profusion of motifs (452) made it a site of some significance, particularly in Southwestern Australia. The main aim of this study was to investigate these conflicting claims by re-investigating how Mulka's Cave had been used by Aboriginal people in the archaeological past.
This research became possible because local tourist organisations obtained federal funding to install an elevated walkway outside the cave in 2006. Under Section 18 of the Aboriginal Heritage Act (1972) 12 of the 34 postholes required were excavated and artefacts were collected from all the ground surfaces to be impacted. Subsequently, under Section 16 of the AHA, four, small, 0.5 x 0.5 m, testpits were excavated around the site: outside the cave entrance, on The Humps and in the Camping Area; a sheltered spot where the Traditional Owners had camped as children, with their grandparents. Organic material was scarce, so analysis focused on the numbers and types of stone artefacts recovered. The artefacts excavated in 1988 were also re-analysed. Five radiocarbon dates were obtained, which suggested that people began visiting the Camping Area (and using ochre) about 6500 BP, making Mulka's Cave one of the oldest radiometrically dated rock art sites in southern Western Australia.
The artefact data from Mulka's Cave were compared to those from these sites. The low artefact discard rate and high proportion of retouched/formal tools found at Mulka's Cave may indicate that the site was used differently from the other sites, but the data are problematic. Most (70%) of the handstencils in Mulka's Cave can be attributed to adolescents, possibly boys, which may also suggest that the site had ceremonial significance; perhaps as a focus for male initiation rituals. The artefact data do not support this hypothesis, however. There is no evidence of spatial patterning in artefact type or frequency across the site, which would be expected if the cave had had a ritual function. Instead, the Camping Area, Walkway Area and Mulka's Cave itself seem to have been used similarly.
It was concluded that, given the scarcity of free-standing potable water in the surrounding region and the presence at The Humps of two capacious gnammas (rockholes), that people probably visited the site when the gnammas were full. A wide variety of plant and animal foods would also have been available before the country was cleared for agriculture. When at Mulka's Cave, they may well have added to the corpus of rock art and carried out other ceremonial business, but there is no archaeological evidence for the latter.
It was also concluded that much more research needs to be undertaken in this neglected part of the semi-arid zone before the significance of Mulka's Cave can be properly assessed and its place in the archaeological record of Southwestern Australia determined.
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Robinson, Raymond Stanley, of Western Sydney Nepean University, and of Social Community and Organisational Studies School. "Dreaming tracks : history of the Aboriginal Islander Skills Development Scheme, 1972-1979 : its place in the continuum." THESIS_XXX_SCOS_Robinson_R.xml, 2000. http://handle.uws.edu.au:8081/1959.7/76.
Full textAbstract:
Dreaming Tracks was chosen for the title of this history because of its reference to the journeys and routes taken by the ancestral founders of each of the extended family clans. As they travelled they recorded the events and situations they encountered along the way , which they left in story, painting, song lines and dances for the future survival of their people. The history of the Aboriginal/Islander Skills Development Scheme also pertains to a journey. This journey records the events that brought about the establishment of the longest surviving, urban Indigenous dance organization. It's a voyage that identifies the obstacles and accomplishments of its founding members, who dedicated themselves to the hard work to ensure the continuum of Aboriginal and Torres Strait Islander dance. It was their dream, to have an Australian Black Dance Company that would create a link between past and present, traditional and urban. The pathways they created equipped urban Indigenous Australians with a unique dance identity of their own, and established the path to continued contact with the traditional owners. Dreaming Tracks is contemporary Dreaming lore that begins with the contention for land rights in the early 1970's and follows the progress of the Aboriginal/Islander Skills Development Scheme to the end of the decade. It records the desires, dreams and conflicts that brought this organization into being. In parallel, the concerns of the founder, Carole Y. Johnson, sets the path for the journey, which by the end of the twentieth-century witnessed the establishment of an accredited dance course, two dance companies (The Aboriginal/Islander Dance Theatre and Bangarra Dance Theatre, Australia) and students who are key participants in the artistic design of the 2000 Olympics in Sydney AustraliaMaster of Arts (Hons) (Performance)
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Darwell, Marcus Thomas. "Canada and the history without a people, identity, tradition and struggle in a non-status aboriginal community." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ28189.pdf.
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Cahir, David (Fred). "Black gold : A history of the role of Aboriginal people on the goldfields of Victoria, 1850-70." Thesis, University of Ballarat, 2006. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/67184.
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""History's blinkers" : resituating 1950s aboriginal socio-economic history within anomie theory." Thesis, 2013. http://hdl.handle.net/10388/ETD-2013-11-1412.
Full textAbstract:
Colonial discourse has typically defined and limited understandings of Aboriginal history. By analyzing the educational, housing and employment issues found in the fieldnotes compiled during the research of Harry Hawthorn’s 1958 report, The Indians of British Columbia: A Study of Contemporary Social Adjustment, this work attempts to sidestep some of the binaries inherent in colonial discourse and uncover perspectives that have commonly been overlooked. It does this by adopting Émile Durkheim’s analytical lens of anomie. But whereas standard anthropological and sociological models of anomie used to understand social dysfunction within Aboriginal communities have been limited by a superficial understanding of the factors that lead to social disintegration as societies transition from mechanical or organic organization, this study uses an alternate definition of anomie (informed by Robert Merton’s conception of goals and means) to challenge common historical understandings of Aboriginal people’s relations to education, housing, and steady employment.
Contrary to lingering stereotypes and common portrayals in historical scholarship, the analytical lens of anomie allows us to appreciate that Aboriginal people placed a great deal of importance on education, desired and invested considerable resources to improve their housing conditions, and wished for steady employment and the security and predictability it offered. The fact that these goals were often not realized is attributed in part to the limited means Aboriginal people had available to them. Higher levels of education were difficult to attain because schools were insufficiently resourced and difficult to access, and attempts to improve homes were often stymied by lack of materials and an income to pay for them. Finding steady employment in the 1950s was especially difficult for people restricted to fishing, logging, ranching or trapping, as primary industries, already undependable by their very nature, underwent technological changes and consolidation that made them even less accessible to Aboriginal people.
The more critical factor in limiting the achievement of goals, however, may have been the government’s role, as explained by Durkheim in The Division of Labor In Society. Durkheim argued that solidarity could be compromised as societies transitioned from mechanical to organic organization if certain criteria were not met. Such a scenario would most likely be brought about by inappropriate state regulation, which Durkheim characterized as the over-extension of regulation, constraint and inconsistency. Each of these factors was clearly visible on Aboriginal reserves in the 1950s as the Department of Indian Affairs and its Indian Agents attempted to control minute aspects of people’s lives, prevented them from taking an appropriate role in governing their own communities, and failed to create and carry out consistent policies. In the end, Durkheim’s understanding of state regulation opens an avenue of enquiry that enables us to challenge the notion that Aboriginal people were unable to transition from traditional to modern life, and allows us to appreciate the fuller significance of the state’s failure to enable effective governance for Aboriginal people.
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Perry, Lawrence Joseph. "‘Mission Impossible’: Aboriginal survival before, during and after the Aboriginal Protection Era." Thesis, 2014. http://hdl.handle.net/1959.13/1041791.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)The topic I chose for my thesis is something I personally felt very strongly about. I was driven to undertake this important research study for my family, local community and the wider Aboriginal community. I wanted to write a story about the history of an Aboriginal Mission of a small coastal town in New South Wales, Karuah, and to deliver an accurate historical record so that younger generations of the Worimi people can understood the changing lifestyles of their ancestors before, during and after the arrival of Europeans. The thesis discusses Aboriginal survival, living on the mission under the control of Christian missionaries and government policies of so-called protection. During and after the reign of the Aborigines Protection /Welfare Board, the mission underwent substantial transformations, which I also personally experienced as I was growing up there. The limited historical research undertaken on missions, reserves and stations, like that at Karuah have, to a large degree, been a missing piece of Aboriginal history. Australia and its institutions systematically denounced, omitted and erased a significant period of our history that caused the shattering of our people’s cultural beliefs, families and communities. These designated tracts of government land became the catalyst for many social and economic problems that Aboriginal people experienced and are still coming to terms with today. Our people were often plagued with extreme poverty and hardship, yet little concern was raised in the wider Australian society. Australian governments believed that Aboriginal people were a dying race destined for extinction whilst under the governments’ paternal care. This thesis was written to provide our younger generations with information of the paths our Worimi ancestors were compelled to follow and the lifestyle and freedoms that were restricted and controlled. The account I present reveals our people continually confronting bias and racial discrimination in that small town where the Karuah mission was established, and how they experienced and contested the racist attitudes of the local Karuah residents and wider Australian society. This thesis provides an Aboriginal historical perspective in displaying the mission’s transformation over the years and showing the struggle and courage of our ancestors who lived in a very different era from today. In the end it is not just a story of tragedy and destruction but one of great pride, survival, success and triumph.
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Tirkey, Tairash. "The Southern aboriginal tribes of Orissa." Thesis, 1990. http://hdl.handle.net/2009/5462.
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Brennan, SN. "Island women : an oral history, 1910-1960." Thesis, 2002. https://eprints.utas.edu.au/19131/1/whole_BrennanSherylNilma2002_thesis.pdf.
Full textAbstract:
In this thesis I explore the personal experiences and memories of a group of
Furneaux Island women during the period 1910 to 1960. The most important
sources I access are the voices of the women who agreed to provide oral
evidence. I use their voices to tell a story within a broader island story. Where
possible and appropriate, I have supplemented their oral testimony with
documentary evidence.
Part One provides an historical overview of the early arrival of women and
the establishment of households in the islands as well as an analysis of the
connections between family history and a sense of place. For many women
island history is interwoven with family history. I argue that it is this fact,
coupled with multiple island kinship ties, that has led to a powerful sense of
identification with the islands - the site of the family narrative. In Part Two I
use a chronological format to research the daily lives of island women at
different life cycle stages. First, I explore the lives of daughters within the
family home, and particularly their relationships with their mothers. This is
followed by an examination of influences from outside the home upon girls,
and I describe how young women move away from the family to set up their
own households. In Part Three I change from a chronological approach to
one that analyses, topically, the physical and emotional responsibilities of
adult women within the home and the wider island community.
It is from this examination of women's lives at different stages and in
different settings that the primary concerns of the thesis - feelings of isolation
and a sense of place - emerge. It is in the remembering of everyday life that
the effects of isolation and a sense of place become most apparent.. On a
broad level I argue that physical and emotional isolation have several results.
These include, a close and mutual dependence among women within the
family, the development of an extensive community social life and,
ultimately, active efforts to overcome the potential for cultural isolation