Journal articles: 'Aboriginal History'

1

Attwood, Bain. "Aboriginal History*." Australian Journal of Politics & History 41 (June 28, 2008): 33–47. http://dx.doi.org/10.1111/j.1467-8497.1995.tb01080.x.

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Gale, Mary-Anne. "Dhangu Djorra'wuy Dhäwu: A Brief History of Writing in Aboriginal Language." Aboriginal Child at School 22, no. 1 (April 1994): 22–34. http://dx.doi.org/10.1017/s0310582200006015.

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Since leaving ‘the bush’ I have been continually surprised at the ignorance that still exists about Aboriginal people and their languages. When people chat to me, and it is revealed that I used to work in Aboriginal schools in the Northern Territory, they say things like “Do you speak Aboriginal then?… Maybe you could make a sign for us saying ‘Welcome to our Kindergarten’ in Aboriginal?” I then have to explain that there are many, many different Aboriginal languages, not just one, and to say or write such things in any one of these languages requires a lot more than a mere literal translation. When I began doing research on the topic of writing in Aboriginal languages. I was again surprised at the sorts of comments people made to me. Comments like “How can you do research on writing in Aboriginal languages; I thought the Aborigines didn't even have an alphabet!”

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Gale, Mary-Anne. "Dhangum Djorra'wuy Dhäwu: A Brief History of Writing in Aboriginal Languages." Aboriginal Child at School 22, no. 2 (August 1994): 33–42. http://dx.doi.org/10.1017/s031058220000612x.

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Since leaving ‘the bush’ I have been continually surprised at the ignorance that still exists about Aboriginal people and their languages. When people chat to me, and it is revealed that I used to work in Aboriginal schools in the Northern Territory, they say things like “Do you speak Aboriginal then?… Maybe you could make a sign for us saying ‘Welcome to our Kindergarten’ in Aboriginal?” I then have to explain that there are many, many different Aboriginal languages, not just one, and to say or write such things in any one of these languages requires a lot more than a mere literal translation. When I began doing research on the topic of writing in Aboriginal languages. I was again surprised at the sorts of comments people made to me. Comments like “How can you do research on writing in Aboriginal languages: I thought the Aborigines didn't even have an alphabet!”

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4

Keogh, Luke. "Duboisia Pituri: A Natural History." Historical Records of Australian Science 22, no. 2 (2011): 199. http://dx.doi.org/10.1071/hr11008.

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In the 1870s, an intense quest revealed to scientists that pituri, an important Aboriginal commodity, was sourced from the plant Duboisia hopwoodii?a shrub named after a well-known colonist. But it was Aboriginal people and white explorer-pastoralists from the Mulligan River region in far western Queensland who provided the samples and alerted scientists to the important chemical properties of pituri. Subsequently, there was a proposal to change the name of the plant to Duboisia pituri. Whom should the plant have been named after, the colonist or the Aborigine?

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Ryan, Lyndall. "Rewriting Aboriginal History." History Australia 7, no. 3 (January 2010): 70.1–70.2. http://dx.doi.org/10.2104/ha100070.

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Hazlehurst, Kayleen M. "Alcohol, Outstations and Autonomy: An Australian Aboriginal Perspective." Journal of Drug Issues 16, no. 2 (April 1986): 209–20. http://dx.doi.org/10.1177/002204268601600208.

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It has been argued that a variety of pressures—a history of colonial exploitation, socio-economic decline, and psycho-environmental factors—have contributed to Aboriginal alcoholism and alcohol related crime. Other analyses have connected Aboriginal drinking patterns with a well established set of social relationships which support and continue to maintain Aboriginal life-style alcoholism. In the search for effective and long-term “solutions” to this addiction the author urges a deeper understanding of Aboriginal drinking relationships and the potential of these relationships to offer real rehabilitative alternatives for Aboriginals.

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

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8

Norman, Heidi. "Aboriginal Worlds and Australian Capitalism." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.

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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.

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Hunter, Ernest. "Using a Socio-Historical Frame to Analyse Aboriginal Self-Destructive Behaviour." Australian & New Zealand Journal of Psychiatry 24, no. 2 (June 1990): 191–98. http://dx.doi.org/10.3109/00048679009077682.

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The last two decades have seen rapid changes in many facets of Aboriginal society, including morbidity and mortality. The same period has witnessed a dramatic increase in writing about and by Aborigines and this has necessitated a re-examination of the national “history” to include the indigenous people of Australia. Medical workers in Aboriginal Australia should be alert to the historical forces determining patterns of ill-health. Psychiatry in particular must develop this perspective if it is to participate with Aborigines in addressing emergent patterns of behavioural distress including suicide, parasuicide, ludic behaviour and self-mutilation. This paper demonstrates the importance of the socio-historical frame in the examination of these behaviours from one discrete region in isolated Aboriginal Australia: the Kimberley.

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Marsden, Beth. "“The system of compulsory education is failing”." History of Education Review 47, no. 2 (October 1, 2018): 143–54. http://dx.doi.org/10.1108/her-11-2017-0024.

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Purpose The purpose of this paper is to examine the ways in which the mobility of indigenous people in Victoria during the 1960s enabled them to resist the policy of assimilation as evident in the structures of schooling. It argues that the ideology of assimilation was pervasive in the Education Department’s approach to Aboriginal education and inherent in the curriculum it produced for use in state schools. This is central to the construction of the state of Victoria as being devoid of Aboriginal people, which contributes to a particularly Victorian perspective of Australia’s national identity in relation to indigenous people and culture. Design/methodology/approach This paper utilises the state school records of the Victorian Department of Education, as well as the curriculum documentation and resources the department produced. It also examines the records of the Aborigines Welfare Board. Findings The Victorian Education Department’s curriculum constructed a narrative of learning and schools which denied the presence of Aboriginal children in classrooms, and in the state of Victoria itself. These representations reflect the Department and the Victorian Government’s determination to deny the presence of Aboriginal children, a view more salient in Victoria than elsewhere in the nation due to the particularities of how Aboriginality was understood. Yet the mobility of Aboriginal students – illustrated in this paper through a case study – challenged both the representations of Aboriginal Victorians, and the school system itself. Originality/value This paper is inspired by the growing scholarship on Indigenous mobility in settler-colonial studies and offers a new perspective on assimilation in Victoria. It interrogates how curriculum intersected with the position of Aboriginal students in Victorian state schools, and how their position – which was often highly mobile – was influenced by the practices of assimilation, and by Aboriginal resistance and responses to assimilationist practices in their lives. This paper contributes to histories of assimilation, Aboriginal history and education in Victoria.

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

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

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Anderson, Ian P. S., and Kim Humphery. "Editorial: Aboriginal Health & History." Health and History 9, no. 2 (2007): 1–6. http://dx.doi.org/10.1353/hah.2007.0026.

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Ginsburg, Faye, and Fred Myers. "A History of Aboriginal Futures." Critique of Anthropology 26, no. 1 (March 2006): 27–45. http://dx.doi.org/10.1177/0308275x06061482.

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Rosser, Bill. "Aboriginal History in the Classroom." History Workshop Journal 36, no. 1 (1993): 195–208. http://dx.doi.org/10.1093/hwj/36.1.195.

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15

Attwood, B. "History, Law and Aboriginal Title." History Workshop Journal 77, no. 1 (February 17, 2014): 283–90. http://dx.doi.org/10.1093/hwj/dbu001.

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Gibson, Mark. "Henry Reynolds and Aboriginal history." European Journal of Cultural Studies 1, no. 1 (January 1998): 145–58. http://dx.doi.org/10.1177/136754949800100109.

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Smith, Len, Janet McCalman, Ian Anderson, Sandra Smith, Joanne Evans, Gavan McCarthy, and Jane Beer. "Fractional Identities: The Political Arithmetic of Aboriginal Victorians." Journal of Interdisciplinary History 38, no. 4 (April 2008): 533–51. http://dx.doi.org/10.1162/jinh.2008.38.4.533.

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Established as a British Colony in 1835, Victoria was considered the leader in Australian indigenous administration—the first colony to legislate for the “protection” and legal victualing of Aborigines, and the first to collect statistical data on their decline and anticipated disappearance. The official record, however, excludes the data that can explain the Aborigines' stunning recovery. A painstaking investigation combining family histories; Victoria's birth, death, and marriage registrations; and census and archival records provides this information. One startling finding is that the surviving Aboriginal population is descended almost entirely from those who were under the protection of the colonial state.

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Hodgson, Jayne. "History of Aboriginal Education and Cape York Peninsula: A Case Study." Aboriginal Child at School 18, no. 3 (July 1990): 11–35. http://dx.doi.org/10.1017/s1326011100600650.

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The aim of comparative studies in education is to improve our understanding of our own problems of education at the national level. In the words of Phillip E. Jones (1973:24), “Comparative education can lead us to understanding, sympathy and tolerance”. More than that, it is hoped that it can lead to improved circumstances for Australia’s most disadvantaged minority group – the Aborigines.The Aborigines were the first people to have a social system in Australia. That system, however, has undergone dramatic change in the last 200 years at the hands of ‘white’ migrants. Changes in educational policy in Australia have been largely a reaction to what the ruling majority has regarded as the ‘Aboriginal problem’. Schooling for Aborigines thus moved, early this century, from an era of mission schools and reserves to ‘formal’ schooling which was introduced in the 1960’s. Policies then shifted in turn from ‘assimilation’ to ‘integrationism’ to ‘self-determination’ and self-government’ for the Aborigines.

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

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

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Walter, Maggie, and Louise Daniels. "Personalising the History Wars." International Journal of Critical Indigenous Studies 1, no. 1 (January 1, 2008): 44. http://dx.doi.org/10.5204/ijcis.v1i1.21.

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Warriors in the history wars’ do battle over the accuracy and portrayal of Aboriginal history in Tasmania, but for the descendants of the traditional people this contested field is also the site of our families’ stories. This paper juxtaposes, via the woven narrative of Woretemoeteryenner, a personal perspective against the history wars sterile dissection of official records. Woretemoeteryenner’s story serves as a personalising frame for Tasmanian colonial history. Born before the beginning of European colonisation, by the end of her life fewer than 50 traditional Tasmanians remained. Her story also shines a light on the lived experiences of that small group of Aboriginal women who form the link between the traditional people and present Tasmanian Aboriginal communities. Most critically, Woretemoeteryenner’s life is a personal story of a life lived through these now disputed and debated times.

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Cole, A. "Aboriginal Stories." History Workshop Journal 62, no. 1 (January 1, 2006): 300–304. http://dx.doi.org/10.1093/hwj/dbl012.

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Carroll, Heather. "Education Levels." Aboriginal Child at School 19, no. 1 (March 1991): 3–5. http://dx.doi.org/10.1017/s0310582200007276.

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In our society education is a key factor in determining social and economic status (work opportunities derived from recognised training and accredited qualifications). The educational system appears to alienate many Aborigines. This is attributed to the interplay of poverty, communication or cultural differences, low expectations of school children, attitudes of teachers and parents (and the community in general), large unemployment and the limited scope of school curricula covering Aboriginal history or culture. This had led to an upsurge of pride (in recent years) in Aboriginal traditions and a promotion of the cultural inheritance stemming from the past. The notion of ‘cultural pride’, clearly influences the black community and the wider society wherein non-Aborigines are increasingly being exposed to ‘Aboriginality’ in a social and educational environment.

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Dulta, Aditya Singh. "Breaking the Fetters and Taking Charge: A Reading of an Aboriginal Woman’s Memoir." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 325–29. http://dx.doi.org/10.22161/ijels.72.46.

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Twenty-first century Australia is a multi-cultural and multi-ethnic democracy, a developed and prosperous nation. However, it’s history of ‘settler colonialism’ has its own shades of grey. The original inhabitants of Australia were the Aboriginals who resided in the island territory for about more than 40,000 years till 1788, that is, about 234 years from now. However, their share in the total population of Australia has dwindled to about 2.5%. Even today, they are at the fringes of society, both economically and politically. The mainstream discourse, which is white, male and written from a Euro-centric perspective, brushes under the carpet such inconvenient facts. The dominant narrative presents a much distorted picture of Australian history and culture, eulogizing the colonizers and demonizing the Aboriginals as barbarous heathens who were in dire need of being reformed, civilized, cultured and Christianized. Few Aboriginals, who have managed to ascend the economic ladder take this responsibility of speaking up and revealing their community’s story, history, culture and what was and is being done to them. The present paper is a reading of one such memoir by an Aboriginal woman, Am I Black Enough for You? (2012) by Anita Heiss. What is unique about Heiss is that unlike majority of her people, she is educated, urban, economically independent, an academic and an established author. Her predicament is also unique, which is, the accusation from her white peers of false claims to Aboriginal heritage for upward mobility by grabbing government doles for the minorities. The paper is a humble attempt to contest the pervasive cultural stereotype which portrays the Aboriginal race as primitive, backward, illiterate, unhygienic, savage and doomed to extinction. The paper attempts to analyze the historical, social and economic reasons for their post-1788 disadvantageous position. The paper also strives to emphasize that with support from the government and the people, the same Aboriginal race could once again be an engine for nation-building. Moreover, besides demolishing the lies propagated by the colonizers and presenting their own truth, authors like Heiss reach out to the larger community beyond the individual self.

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Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (June 1, 2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.

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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western shore of Narrabeen Lakes from the end of the last ice age to 1959 when it was demolished to make way for the Sydney Academy of Sports and Recreation. The project will investigate evolving Aboriginal Storytelling dynamics when using immersive digital media to teach culture and to document a historically important site that existed for thousands of years prior to its demolition in the mid-twentieth century. It expects to generate new knowledge about Aboriginal Storytelling and about the history of urban Aboriginals. Expected outcomes include a schema connecting Aboriginal Storytelling with immersive digital technologies, and truth-telling that advances understanding of modern Australia and urban Aboriginal people. The research should promote better mental, social and emotional health and wellbeing for Indigenous Australians and benefit all Australians culturally, socially and economically.

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Sinclair, Raven. "Identity lost and found: Lessons from the sixties scoop." First Peoples Child & Family Review 3, no. 1 (May 21, 2020): 65–82. http://dx.doi.org/10.7202/1069527ar.

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The “Sixties Scoop” describes a period in Aboriginal history in Canada in which thousands of Aboriginal children were removed from birth families and placed in non-Aboriginal environments. Despite literature that indicates adoption breakdown rates of 85-95%, recent research with adults adopted as children indicates that some adoptees have found solace through reacculturating to their birth culture and contextualizing their adoptions within colonial history. This article explores the history of Aboriginal adoption in Canada and examines some of the issues of transracial adoption through the lens of psychology theories to aid understanding of identity conﬂicts facing Aboriginal adoptees. The article concludes with recommendations towards a paradigm shift in adoption policy as it pertains to Aboriginal children.

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

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

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Maynard, John. "Remembering Aboriginal Heroes." Australian Historical Studies 45, no. 1 (January 2, 2014): 162. http://dx.doi.org/10.1080/1031461x.2013.877809.

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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.

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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in particular, of Australia in general. Despite the then wild life, Aboriginal Art covers a wide medium including painting on leaves, wood carving, rock carving, sculpture, sandpainting and ceremonial clothing, as well as artistic decorations found on weaponry and also tools. They created an enormous variety of art styles, original and deeply rich in a common viewpoint towards their background – Dreamtime and Dreaming. This philosophy of arts is reflected in each of rock engravings and rock paintings, bark paintings, cave paintings, etc. with the help of natural materials. Although it can be said that most Aboriginal communities’ way of life, belief system are somewhat similar, each Australian aboriginal community has its own language, territory, legend, customs and practices, and unique ceremonies. Due to the limit of a paper, the author focuses only on some traditional art forms typical of Australian aboriginal communities. These works were simply created but distinctively original, of earthly world but associated with sacred and spiritual life deeply flavored by a mysterious touch. Reflected by legendary stories and art works, the history of Australian Aboriginal people leaves to the next generations a marvelous heritage of mental culture.

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Campbell, Tiffany. "The "Winter of Native Discontent": A critical discourse analysis of Canadian opinion journalism on the Idle No More Movement." COMPASS 2, no. 1 (October 30, 2017): 32–46. http://dx.doi.org/10.29173/comp48.

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Aboriginal activism has become increasingly subject to media publicity, reflecting a popular view of Aboriginals not only as a social problem but as creating problems that threaten the social fabric. This paper is based on the findings of a critical discourse analysis of a collection of opinion pieces published in The Globe and Mail and the National Post. The contemporary construction of the “Indian problem” was investigated in the context of the Idle No More movement, viewing these texts as part of larger processes of elaboration, articulation, and application of Western ideas on Aboriginal social policy. One of the fundamental conflicts that can be identified in settler discourse is in regard to history and change and a particular concern with how much of the past should be carried into the future. The discontinuous view of history emphasizes the distance of history, making the past seem foreign to the modern, civilized eye. Injustices are presented as characteristics of history, and the violence of colonial times can be disconnected from the present.

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Goodall, Heather. "Aboriginal history, narration and new media." History and Computing 9, no. 1-3 (October 1997): 134–43. http://dx.doi.org/10.3366/hac.1997.9.1-3.134.

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‘Angledool Stories’ is an ongoing collaboration in public history between an academic and a community historian in a rural Australian indigenous community. The goal has been to investigate whether interactive multi-media offered a means to make oral history recordings, family photos and research materials more accessible to the communities within which such research had been originally undertaken. The research and drafting process has already demonstrated that decisions about the design of the CD-ROM cannot be limited to technical or aesthetic considerations. This paper analyses three aspects of that design process: interface design; oral narrative selection and editing; and image selection and contextualisation. Each of these has required a sensitivity to the continuing tensions arising from colonialism and racial conflict over land and civil rights in Australia. The design decisions have had to be taken at the intersection of the technical, the political and the analytical. An essential and creative ingredient in the design process has proven to be close and continuing consultation with the rural Aboriginal community, which has allowed the political aspects of design questions to become apparent andhas generated options for constructive approaches to their solution.

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Maynard, John. "The Shark, Remora and Aboriginal History." International Journal of Critical Indigenous Studies 1, no. 1 (January 1, 2008): 51. http://dx.doi.org/10.5204/ijcis.v1i1.22.

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This paper has two clearly divided sections – the first will explore the concept of colonial history as a metaphor- likened to a cruising shark. The domain of this powerful shark is the oceans of history – its practice, understanding, delivery and ownership. The second part of the paper will examine two aspects of Keith Windschuttle’s book The Fabrication of Aboriginal history with which I take issue namely the massacre at Risdon Cove in 1804 and secondly, Windschuttle’s denigrating and uninformed appraisal of the relationship between Aboriginal men and women. I will state upfront that it is Windschuttle's blinding faith in the objectivity of the empirical record that is his Achilles heel. He does not recognise or consider that the archival record can be biased or recorded by those with a vested interest. This sort of naïve historical understanding is seriously flawed.

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Ryan, Lyndall. "Van Diemen's Land: An Aboriginal History." Australian Historical Studies 46, no. 3 (September 2, 2015): 478–79. http://dx.doi.org/10.1080/1031461x.2015.1078932.

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Fisher, Laura. "‘Aboriginal mass culture’: a critical history." Visual Studies 29, no. 3 (September 2, 2014): 232–48. http://dx.doi.org/10.1080/1472586x.2014.941556.

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Malaspinas, Anna-Sapfo, Michael C. Westaway, Craig Muller, Vitor C. Sousa, Oscar Lao, Isabel Alves, Anders Bergström, et al. "A genomic history of Aboriginal Australia." Nature 538, no. 7624 (September 21, 2016): 207–14. http://dx.doi.org/10.1038/nature18299.

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Attwood, Bain. "The Paradox of Australian Aboriginal History." Thesis Eleven 38, no. 1 (May 1994): 118–37. http://dx.doi.org/10.1177/072551369403800110.

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Mayne, Alan, and Richard Broome. "Aboriginal Victorians: A History Since 1800." Labour History, no. 91 (2006): 210. http://dx.doi.org/10.2307/27516166.

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Lawson, Tom. "Van Diemen's Land: An Aboriginal History." Journal of Australian Studies 39, no. 4 (October 2, 2015): 566–67. http://dx.doi.org/10.1080/14443058.2015.1080138.

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Butlin, N. G. "The palaeoeconomic history of Aboriginal migration." Australian Economic History Review 29, no. 2 (January 1989): 50–66. http://dx.doi.org/10.1111/aehr.292001.

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Goodall, Heather. "Renewing country: Aboriginal people and their lands in rangeland environments." Rangeland Journal 23, no. 1 (2001): 99. http://dx.doi.org/10.1071/rj01016.

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After long campaigns demanding recognition of traditional land rights, Aboriginal people have regained control over some properties, but in circumstances that are greatly changed from pre-invasion conditions. Much of this newly acquired land is in rangeland areas, where the environmental degradation arising from pastoralism has lowered land values, thereby making land available for Aboriginal acquisition but at the same time making it less commercially viable without major capital investment, with the attendant possibility of further damage. In this context there can be no simple return to 'tradition', nor are there easy blueprints to follow to redevelop a viable approach to land management. Aborigines are faced with the question of choosing practical management decisions that will meet their cultural and ecological, as well as economic, needs. They are seeking also to take an active role in the broader management of the rangelands for which they feel responsibilities, beyond the fencelines of any one property. They are finding, however, that environmental decision-making is still embedded in the long colonial history of rural conflict over land and resources. While there are some approaches in common with non-Aboriginal neighbours and despite severe pressures and constraints, Aboriginal land managers are developing a distinctive pattern of decision-making which privileges social and cultural uses, together with an interest in implementing practical conservation measures for a wide variety of native biota. But the expression of Aboriginal interests in environmental decision-making continues to be obstructed. The long history of rural racial conflict over land and resources has left a legacy of severe structural disadvantage and of persistent, hostile alliances which act to marginalise Aboriginal voices despite the appearance of increasing inclusivity. The paper argues that these obstructions to an active Aboriginal role in environmental decision-making need to be recognised and addressed if Aboriginal interests and knowledge are to contribute justly and effectively to rangeland sustainability.

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Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation1." First Peoples Child & Family Review 14, no. 1 (August 31, 2020): 9–21. http://dx.doi.org/10.7202/1071284ar.

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Aboriginal social work is a relatively new ﬁeld in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deﬁciencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of social work education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are implied for the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modelling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.

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Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation." First Peoples Child & Family Review 1, no. 1 (May 25, 2020): 49–61. http://dx.doi.org/10.7202/1069584ar.

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Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of socialwork education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are impliedfor the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modeling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.

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Lasorsa, Tricia. "An Analysis of the Aboriginal Education Policy Documents of Queensland." Aboriginal Child at School 18, no. 3 (July 1990): 36–45. http://dx.doi.org/10.1017/s1326011100600662.

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The analysis examines how the documents approach – if at all – several different aspects of Aboriginal education as expressed in particular by Aboriginal women, the traditional educators of Aboriginal children (Gale, 1983). These aspects include:-– Aboriginal Learning Styles– Parental and Community Involvement– The Child as an Individual– Teaching Staff – Aboriginal and non-Aboriginal– Curriculum Content – Aboriginal History; Aboriginal Studies (general); Integration into Other Subjects: and Relevance of Content– Research-based Teaching– Languages– RacismMisinterpretation of Basic Aboriginal Philosophies– Resources

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Ramsland, John. "The Importance of Local Aboriginal History in School Curriculum." Aboriginal Child at School 17, no. 2 (May 1989): 13–22. http://dx.doi.org/10.1017/s0310582200006684.

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I would like to focus on the history and culture of the Aboriginal people in the Manning Valley of New South Wales to show how material that is localised in nature can be used in a school program of studies. Such material helps to reveal the local or regional nature of Aboriginal culture, as well as aspects that are related to the whole of Australia. The common factors of Aboriginal culture have tended to have been over emphasised in the past and little mention has been made of the local or regional scene.

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Samman, Maram M. "Crossing Canadian Cultural Borders: A study of the Aboriginal/White Stereotypical Relations in George Ryga's The Ecstasy of Rita Joe." International Journal of Applied Linguistics and English Literature 7, no. 1 (December 15, 2017): 92. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.1p.92.

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This paper traces the intercultural journey of a young Aboriginal girl into the hegemonic white society. Rita Joe crossed the imaginary border that separates her reserve from the other Canadian society living in the urban developed city. Through this play, George Ryga aims at achieving liberation and social equality for the Aboriginals who are considered a colonized minority in their land. The research illustrates how Ryga represented his personal version of the colonial Aboriginal history to provide an empowering body narrative that supports their identity in the present and resists the erosion of their culture and tradition. The play makes very strong statements to preserve the family, history and local heritage against this forced assimilation. It tells the truth as its playwright saw it. The play is about the trail of Rita Joe after she moved from her reserve in pursuit of the illusion of the city where she thought she would find freedom and social equality. In fact the audience and the readers are all on trial. Ryga is pointing fingers at everyone who is responsible for the plights of the Aboriginals as it is clear in the play. He questions the Whites’ stereotypical stand against the Aboriginals. The play is a direct criticism of the political, social and cultural systems in Canada. The paper reveals Aboriginals' acts of opposition to racism, assimilation and colonization as represented in The Ecstasy of Rita Joe.

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Chhabria, Sheetal. "The Aboriginal Alibi: Governing Dispossession in Colonial Bombay." Comparative Studies in Society and History 60, no. 4 (October 2018): 1096–126. http://dx.doi.org/10.1017/s0010417518000397.

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AbstractThis article analyzes representations of the Koli as aboriginal in colonial Bombay, and explores the ends to which various actors have narrated Koli aboriginality. It examines the relationship between the historical deployment of the concept of aboriginality and its mediating role in the power of capital and state-making practices in one colonial urban context. The article shows how the Koli, as Bombay's “aboriginals,” gained concessions that served as an alibi for the market-based dispossession of the remainder of the city's population, and also as a pretext for claim-making by peoples with competing collective identities who used the tale of Koli identity and history as a narrative resource to argue for their own nativity. The Koli case helps us understand the co-emergence of the powers of caste and capital in Bombay, and compels us to revisit important, broader questions about relationships between aboriginal or indigenous peoples, capitalism, colonialism, liberalism, and governance.

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Romaniuk, Anatole. "History-based Explanatory Framework for Procreative Behaviour of Aboriginal People of Canada." Canadian Studies in Population 35, no. 1 (December 31, 2008): 159. http://dx.doi.org/10.25336/p61k7t.

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The transition from traditional high to modern low fertility is in the forefront of empirical and theoretical investigations in contemporary aboriginal demography. The challenging question therein remains why its fertility has started to decline a century or so after the rest of Canada, and why it continues to trail the latter by a considerable lag. The objective of this paper is to present a history-based explanatory framework of the childbearing behaviour of Canadian aboriginal peoples, as it has evolved over time from the very first contact with Europeans to our day. Turning to existing theories for possible elucidation of these idiosyncrasies, we find that while accounting for certain aspects, they leave others unexplained. History provides a more satisfying explanation when we cast an eye not on the “abstract” population, “ideal-type” or what we today like to call “model”, but on real population, or family thereof, in its spatio-temporal context. The “between-two-cultures” paradigm presented here, based on ethnocentricity and dependency, could be seen as a an explanatory paradigm of competing forces on the Canadian aboriginals: on the one hand, those pushing toward modern norms of childbearing; and on the other, traditional values and structures, as shattered as they are, with their pro-natalist ideologies resisting normative changes.

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Vazey, M. A. "Some Aspects of the Position of Aboriginal Women in Australian Society." Aboriginal Child at School 13, no. 2 (May 1985): 32–60. http://dx.doi.org/10.1017/s0310582200013730.

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This paper includes a short history of Aboriginal women in Australia from about the turn of the century. This has been made possible by the writings of such women. Most non-Aboriginal women have been and are ignorant of this history. They need to understand this past in order to come to terms with it. Aboriginal women are also not aware of how misinformed non-Aboriginal women are of the role of Aboriginal women in their own society. An extensive dialogue is needed to develop the mutual understanding necessary for the construction of a peaceful and just post-colonial Australia.

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Nettelbeck, Amanda. "Creating the Aboriginal Vagrant." Pacific Historical Review 87, no. 1 (2018): 79–100. http://dx.doi.org/10.1525/phr.2018.87.1.79.

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This article considers how shifting programs of Aboriginal protection in nineteenth-century Australia responded to Indigenous mobility as a problem of colonial governance and how they contributed over time to creating an emergent discourse of the Aboriginal “vagrant.” There has been surprisingly little attention to how the legal charge of vagrancy became applied to Indigenous people in colonial Australia before the twentieth century, perhaps because the very notion of the Aboriginal vagrant was subject to ambivalence throughout much of the nineteenth century. When vagrancy laws were first introduced into Australia’s colonies, Aboriginal people were exempt from them as a group not yet subject to the ordinary regulatory codes of colonial society. Bringing them within the protective fold of colonial social order was one of the principal tasks of the office of ‘protection’ that was introduced into three Australian jurisdictions during the late 1830s. As the nineteenth century progressed and Aboriginal people became more susceptible to social order policing, a concept of Indigenous vagrancy hardened into place, and programs of protection became central to its management.

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Phillips, Murray G., and Gary Osmond. "Tensions, Complexities, and Compromises." Journal of Sport History 48, no. 2 (July 1, 2021): 118–34. http://dx.doi.org/10.5406/21558450.48.2.03.

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Abstract Researching and writing about Aboriginal sport history is one of the most challenging, and rewarding, opportunities of our scholarly careers. It is challenging because non-Aboriginal people must engage with ontological, epistemological, theoretical, empirical, and methodological issues and ideas that often exist outside traditional Western conventions. Challenges for male scholars escalate in attempting to represent the experiences of Aboriginal sportswomen. Not only do we need to engage with racial theories and gender analysis, as Susan Birrell has done throughout her career, but it involves consciously creating narratives from the outside as non-Aboriginal men with all the boundaries and limitations this situation imposes. The final layer of complexity is that Aboriginal history-making involves appropriate recognition of, and involvement with, Aboriginal people, and creating reciprocal relationships and practices that are community-driven. We address these issues through a case study of the Marching Girls from the Aboriginal settlement of Cherbourg in Queensland, Australia.

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Charles, James A. "The Survival of Aboriginal Australians through the Harshest time in Human History: Community Strength." International Journal of Indigenous Health 15, no. 1 (November 5, 2020): 5–20. http://dx.doi.org/10.32799/ijih.v15i1.33925.

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AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.

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Journal articles on the topic 'Aboriginal History'

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