Journal articles on the topic 'Aboriginal land use'
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1
Novikov, A. V. "Land Tenure Planning in Order to Develop Territories of Traditional Natural Resource Use: Experience of Canada." Vestnik of the Plekhanov Russian University of Economics, no. 4 (July 21, 2021): 169–79. http://dx.doi.org/10.21686/2413-2829-2021-4-169-179.
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The article studies issues of land tenure planning for implementation of projects aimed at industrial development of the Arctic. Using the example of Northern provinces of Canada it shows evolution of land tenure strategic planning, analyzes its role in social and economic development of the territory. It is shown that involvement of aboriginal people of the North in the process of planning the use of land, forest and other natural resources can lower conflicts among land users, mining companies and the local population, protect territories of traditional land tenure in places of residence and traditional natural resource use of aborigine people and create necessary conditions for the development of traditional types of activity and sustainable space development of the Arctic. Canadian experience of land tenure planning in development of Arctic territories in the area of aboriginal people residence can be used in the Arctic zone of the Russian Federation to balance interests of concerned parties, i.e. local bodies of power, business and aboriginal people of the North.
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Sanderson, Douglas, and Amitpal C. Singh. "Why Is Aboriginal Title Property if It Looks Like Sovereignty?" Canadian Journal of Law & Jurisprudence 34, no. 2 (July 27, 2021): 417–60. http://dx.doi.org/10.1017/cjlj.2021.13.
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According to the Supreme Court of Canada, Aboriginal title is a property right, albeit of a distinctive kind. Most significantly, the right is subject to an inherent limit: title lands cannot be used in a way that deprives present and future generations of the right to use the land. Aboriginal title is also encumbered by a restraint on alienation, and has its source in Aboriginal legal systems that predate and survive the assertion of Crown sovereignty. In this paper, we argue that these features of Aboriginal title are not burdensome judicial innovations on a property right, but are instead the essential contours of a sovereign right. That is, the Court’s own description of Aboriginal title does not comport with sound theoretical understandings of a property right. Aboriginal title is much more akin to a right of sovereignty—the right to make laws about the use of a territory. Aboriginal title is the right of law-making jurisdiction over the title lands. The existing literature, while edging towards the view that Aboriginal title is a sovereign right, has lacked the unifying theoretical basis needed to decisively dispatch the Court’s property paradigm. In particular, all extant accounts find the inherent limit inexplicable. The account in this article theorizes and explains the inherent limit, as well as all of the sui generis elements of Aboriginal title, and shows their interconnectedness. Our view additionally answers a number of questions that the Court’s property paradigm does not, including: (1) what laws primarily govern title lands; (2) who has standing to question whether any particular use of title land violates the inherent limit; (3) what is the status of private land interests that overlap with Aboriginal title lands; and (4) how should the doctrine of Aboriginal title be updated in light of jurisprudential developments emphasizing that Indigenous peoples never ceded their sovereignty?
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Head, L. "Aborigines and Pastoralism in North-Western Australia: Historical and Contemporary Perspectives on Multiple Use of the Rangelands." Rangeland Journal 16, no. 2 (1994): 167. http://dx.doi.org/10.1071/rj9940167.
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I examine aspects of land-use in the north-west Northern Territory by Aboriginal hunter-gatherers and white pastoralists since the early twentieth century. A case study of Legune Station and Marralam Outstation highlights issues of general relevance to those areas of rangelands where pastoralism and huntinglgathering coexist and compete. The historical record indicates that, contrary to widely held views, many aspects of Aboriginal relations to land were maintained throughout the pastoral period. In effect, multiple use has been a reality since contact, and in the wake of the Mabo debate will continue to be an issue for the next century. I argue that policy and bureaucratic frameworks, both past and present, fail to deal with this cross-cultural reality. There are both ethical imperatives and land management advantages in recognising Aborigines as stakeholders in decisions about the future of the rangelands.
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Williams, N., and R. Johnston. "'not Passing Through': Aboriginal Stakeholders in the Rangelands." Rangeland Journal 16, no. 2 (1994): 198. http://dx.doi.org/10.1071/rj9940198.
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Comparison of Aboriginal interests in rangelands in western New South Wales with those in north- western Northern Temtory and the Kimberley of Western Australia reveals little difference in their history, aspirations for land acquisition, or plans for multiple use management. Throughout Australia, Aboriginal people who are traditional owners of rangelands continue to live on or near the land they regard as traditionally theirs. This is true of the more closely settled rangelands as well as remote regions. In all the rangeland areas Aboriginal people now wish (and following the Mabo decision may more realistically expect to gain) some form of freehold title to at least some of their land. Aboriginal people whose traditional lands are located in western New South Wales have access to very little of their land but have maintained their connection to it. They have aspirations of obtaining access to and control over portions of it, with plans to manage it under a multiple use regime that would include small-scale sustainable pastoralism and agriculture, while living in dispersed family groups on the land. Aboriginal people's desire to retain access to their traditional land for non-economic reasons (spiritual, social, historical) is paramount. Should the Commonwealth Land Fund legislation be enacted, cultural imperatives as well as economic viability will need to be taken into account in the purchase of land. Planning for future management should incorporate traditional ecological knowledge and should involve Aboriginal traditional owners and their organisations, such as land councils and resource agencies, in local and regional planning.
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Young, E., and H. Ross. "Using the Aboriginal Rangelands: 'insider' Realities and 'outsider' Perceptions." Rangeland Journal 16, no. 2 (1994): 184. http://dx.doi.org/10.1071/rj9940184.
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Aboriginal ownership of Australia's rangelands is already significant and is likely to increase with recognition of Native Title. Aboriginal management of the rangelands, including their use for cultural and subsistence purposes as well as for pastoralism and conservation (parks) presents alternatives to conventional practices. Traditional ecological knowledge is applied in all forms of Aboriginal land use. Multiple use of the land, combining two or more forms of use within a single area, is predominant. Such strategies are particularly important in more marginal parts of the rangelands where, because of environmental unpredictability, single purpose use may threaten the successful survival of landholders. A case-study of contemporary land use practised by the Ngarrinyin people in one such marginal area, the interior section of the Kimberley's remote Gibb River road, illustrates these points. As it shows, Aboriginal groups have varied their land management responses according to the extent of their ownership and control over their traditional country. The multiple uses which they practise enhance both their chances of providing a livelihood and the sustainability of the land as a whole. Non-Aboriginal neighbours have also increasingly moved towards multiple use strategies. These realities challenge the common perception from the 'outsider' government authorities that such regions should focus on single purpose use, with pastoralism the prime emphasis. The paper argues that this challenge must be met, by revision of land tenure to accommodate multiple use, by improving Aboriginal and non-Aboriginal communication and information exchange on rangeland management, by providing appropriate land management programs and by engaging in longterm, holistic planning for all residents of such regions. Such approaches would enhance opportunities for closing the gap between the realities of rangeland use and beliefs in appropriate forms of use.
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Whitehead, Peter J., D. M. J. S. Bowman, Noel Preece, Fiona Fraser, and Peter Cooke. "Customary use of fire by indigenous peoples in northern Australia: its contemporary role in savanna management." International Journal of Wildland Fire 12, no. 4 (2003): 415. http://dx.doi.org/10.1071/wf03027.
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The extent to which use of fire by Aboriginal peoples shaped the landscapes and biota of Australia is a contentious issue. Equally contentious is the proposition that attempts should be made to support and re-establish customary practice. Some dismiss Aboriginal practice as little more than culturally endorsed pyromania, and consequences for land, vegetation and wildlife management as incidental and unintended outcomes. We argue that this view of Aboriginal practice is at odds with available evidence regarding motivations for use of fire, and detailed and sophisticated descriptions of the consequences of poor fire management for the maintenance of important resources. We suggest that misunderstanding arises, at least in part, from the contrasting views that (i) objectives of Aboriginal land managers and the values they seek to extract and maintain in savanna landscapes are or should be similar to those of non-Indigenous land managers; or (ii) the notion that their goals are inherently and entirely incompatible with those of non-indigenous interests. We illustrate our argument with examples that include assessments of ecological consequences of 'prescribed' Aboriginal practice, statements from Aboriginal people regarding their objectives in applying those prescriptions, and the level of active organisation required for their effective implementation. Finally, we propose mechanisms for wider application of Aboriginal prescriptions in tropical landscapes to meet a range of land management objectives.
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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.
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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.
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Campbell, David. "Application of an integrated multidisciplinary economic welfare approach to improved wellbeing through Aboriginal caring for country." Rangeland Journal 33, no. 4 (2011): 365. http://dx.doi.org/10.1071/rj11025.
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The lands held by Aboriginal people are mostly located in the Australian desert, aside from pastoral country purchased under the Indigenous Land Corporation, they are among the least amenable to agricultural production. Social expectations regarding land use are undergoing a multifunctional transition with a move away from a focus on production, to increased amenity and conservation uses. This change means that Aboriginal people with cultural connections to country enjoy an absolute advantage in managing country through their application of land care involving Indigenous ecological knowledge. An integrated multidisciplinary economic welfare approach, based on data from northern Australia and the central Australian desert, is used to demonstrate the role Aboriginal people can play in caring for country. Such engagement can be to the advantage of Aboriginal people through a multiplicity of private and public good benefits, such as improving Aboriginal health, maintaining biodiversity, and the mitigation of climate change impacts through possible greenhouse gas biosequestration and the reduction of dust storms – which are an important vector of disease.
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Koch, Harold. "Language and communication in Aboriginal land claim hearings." Communication and Translation in Aboriginal Contexts 5 (January 1, 1990): 1–47. http://dx.doi.org/10.1075/aralss.5.01koc.
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This paper discusses aspects of the intercultural communication processes involved in the quasi-legal presentation of claims to traditional land by Aboriginal people in the Northern Territory before the Aboriginal Land Commissioner. The findings are documented by means of selected extracts from the transcripts of proceedings. Although the proceedings took place predominantly in English, there was some use of interpreters, liberal use of words from Aboriginal languages, and even considerable usage of nonverbal gestures. Most of the Aboriginal witnesses spoke some form of non-standard English influenced by Kriol and traditional Australian languages. The most salient features of their non-standard English are described here. Aboriginal witnesses accommodated their language toward Standard English. Some of their non-standard utterances were clarified by others for the record. The court also accommodated somewhat to Aboriginal styles and forms of speech. Nevertheless there were numerous instances of communication failure, which had various specific causes but were not aided by the culturally alien general legal procedure of question-and-answer elicitation of information.
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Cawte, J. E. "Kava : A Challenge to Alcohol?" Aboriginal Child at School 15, no. 2 (May 1987): 41–53. http://dx.doi.org/10.1017/s0310582200014851.
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Kava has been introduced into Aboriginal communities in Northern Australia. Persons from Yirrkala in North East Arnhem Land visiting the South Pacific region on study tours have been impressed by their welcome in Kava bowl ceremonies, and some of them hoped that the Aborigines might use Kava instead of alcohol.In 1983 many Aboriginal people in Arnhem Land used Kava, and much more was used in 1984. By 1985 it became a social epidemic or ‘craze’ in many communities. Rings of people of both sexes and of all ages often sit together under trees around Kava bowls for many hours. They may drink up to a hundred times the amount normally drunk in the Pacific Islands by the same number of people in the same time.
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Powell, Gareth, Shay McMahon, and David Jones. "Aboriginal Voices and Inclusivity in Australian Land Use Country Planning." KnE Engineering 2, no. 2 (February 9, 2017): 30. http://dx.doi.org/10.18502/keg.v2i2.592.
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Following the Australian High Court’s decision in the <em>Mabo </em>case in 1992, it is now instrumental for land use planners to be educated and skilled in Aboriginal and Torres Strait Islander (ATSI) people’s rights, interests, needs and aspirations in conventional and contemporary land use planning processes to ensure inclusivity within Australian culture and its structures. As an applied science discipline, for land use planning these imperatives include formally recognising ATSI peoples’ long connections with <em>Country</em>, acceptance of the High Court’s rejection of the doctrine of <em>terra nullius</em>, recognition that ATSI people will always retain their special relationship with and responsibility for land and sea <em>Country</em>, but more importantly incorporating Indigenous land planning values into extant Western land use planning instruments (ALGA 1999:225). This paper reviews and critiques the position and alignment of this applied science discipline, from an Indigenous perspective, and its policy and education accreditation governance role in responding to contemporary land use determinations as it impacts upon inclusivity of Indigenous knowledge, law, and policy in practice and educating the future generation of land use planners.
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Peterson, Nicolas. "Legislating for Land Rights in Australia." Practicing Anthropology 23, no. 1 (January 1, 2001): 21–23. http://dx.doi.org/10.17730/praa.23.1.1rp8324376861j67.
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A commitment in applied anthropological policy work to maximising cultural appropriateness or even to supporting what indigenous people say they want is not always possible. This proved to be the case in connection with formulating recommendations for land rights legislation in Australia's Northern Territory. Until 1992 the only rights in land that Aboriginal people had as the original occupiers of the continent were statutory (that is, through acts of state and federal parliaments). No treaties were signed with Aboriginal people and until that date the continent was treated as terra nullius, unowned, at the time of colonisation in 1788. From early on in the history of European colonisation, however, areas of land had been set aside for the use and benefit of Aboriginal people. These reserves were held by the government, or by one of a number of religious bodies that ministered to Aboriginal people, usually supported by government funding. Beginning with South Australia in 1966 all of the states, except Tasmania, have passed legislation that gives varying degrees of control of these reserves to land trusts governed by Aboriginal people. Each of these pieces of legislation had/have different shortcomings which included some or all of the following: the total area that had been reserved was small; the powers granted over the land were limited; the majority of the Aboriginal population did not benefit from the legislation; and none of them addressed the issue of self-determination. In 1973 a Royal Commission into Aboriginal Land Rights, with a single Commissioner, Mr. Justice Woodward, was established by the newly elected Federal Labor government, the first in 23 years. It was planned that it would deal with the continent but that it would begin by focusing on the Northern Territory which until 1978 was administered by the Federal government. At the time there were 25,300 Aboriginal people in the Territory making up 25% of the population.
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Parsons, Reginald, and Gordon Prest. "Aboriginal forestry in Canada." Forestry Chronicle 79, no. 4 (August 1, 2003): 779–84. http://dx.doi.org/10.5558/tfc79779-4.
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Many factors influence forestry in Canada; one gaining prominence is the practice of Aboriginal forestry. "What is Aboriginal forestry?" and "What are the driving forces behind Aboriginal forestry advancement?" are questions that are addressed in this paper. Aboriginal forestry can be seen as sustainable forest land use practices that incorporate the cultural protocols of the past with interactions between the forest ecosystem and today's Aboriginal people for generations unborn. Aboriginal forestry combines the strengths of current forest management models with traditional cultural Aboriginal forest practice. Aboriginal forestry practice is more than just following a prescription outlining when, where, and how to harvest, but prescribes how a respectful relationship with the natural world can be developed. There have been several factors driving Aboriginal forestry: forest certification, landmark court cases on Aboriginal rights and title, meaningful consultation and accommodation of potential infringements upon Aboriginal rights, modern treaty-making processes, and modern comprehensive and specific claims and treaty land entitlements. These lead to greater recognition and involvement of Aboriginal people in forestry. Key words: Aboriginal forestry, traditional ecological knowledge (TEK), community consultation, forest certification systems, forest management planning, Aboriginal forest values, Aboriginal worldview, Aboriginal and treaty rights.
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Natcher, David, Clifford Hickey, Mark Nelson, and Susan Davis. "Implications of Tenure Insecurity for Aboriginal Land Use in Canada." Human Organization 68, no. 3 (September 2009): 245–57. http://dx.doi.org/10.17730/humo.68.3.60pp7583m183t1t1.
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Brady, Christopher, Peter Christophersen, and Justin O'Brien. "Incorporating Indigenous knowledge in mine closure: Ranger Uranium Mine." Proceedings of the Royal Society of Victoria 133, no. 1 (2021): 18. http://dx.doi.org/10.1071/rs21003.
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The Ranger Project Area, located on the lands of the Mirarr clan, is surrounded by Kakadu National Park. After 40 years of uranium production at Ranger Mine, rehabilitation has begun, with a commitment that the land will be restored to a standard such that it could be incorporated into Kakadu National Park. Historically, mine closure has not been done well in the Northern Territory, and little if any consideration has been given to the views of Aboriginal landowners. An Aboriginal perspective of country recognises the interrelationship, via local kinship and moiety systems, of all things – the rocks, plants, animals, people, stories, weather, ceremonies and tradition. There is an opportunity for this worldview to be incorporated into the rehabilitation of Ranger Mine. The mine’s operator ERA (a subsidiary of Rio Tinto) has agreed to Cultural Closure Criteria that reflect a desire of Bininj (Aboriginal people from the region) to again use the land for hunting and gathering, recreation and cultural practice. Allowing Aboriginal people to have input to rehabilitation planning demonstrates a respect for people’s knowledge and connection to country. At Ranger, where the mine was imposed against the wishes of the traditional owners, this is an important step in a return to stewardship of this land and reconnecting people to place.
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Jacqmain, Hugo, Louis Bélanger, Réhaume Courtois, Christian Dussault, Thomas M. Beckley, Martin Pelletier, and Sam W. Gull. "Aboriginal forestry: development of a socioecologically relevant moose habitat management process using local Cree and scientific knowledge in Eeyou Istchee." Canadian Journal of Forest Research 42, no. 4 (April 2012): 631–41. http://dx.doi.org/10.1139/x2012-020.
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Sustainable management of natural ecosystems requires adequate participation of Aboriginal people. This especially includes the joint use of local ecological and scientific knowledge to document natural processes and develop management guidelines. Despite increasing recognition of this principle, endorsed by the international community and several Aboriginal nations, there are very few genuine cases that show significant progress in this discipline. This case is similar in North American forestry where several initiatives have documented Aboriginal land use without ever significantly recognizing local knowledge in the development of forest management guidelines. In the search for innovative solutions on this topic, the Waswanipi Cree Model Forest developed a governance tool that allows Cree land users to translate their needs into management plans. We collaborated on this initiative by developing and testing a participatory approach, allowing the development of moose ( Alces alces L.) habitat management guidelines, better adapted to the socioecological context of the Cree. This innovative approach increases mutual understanding between Aboriginal and non-Aboriginal managers and favours the social acceptability of the guidelines while contributing to a more sustainable management of this northern and fragile ecosystem. This study will influence stakeholders striving to improve collaborative ecosystem management with Aboriginal people.
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Milward, David. "Restless Spirits in the Land: Finding a Place in Canadian Law for Aboriginal Civil Disobedience." International Journal on Minority and Group Rights 16, no. 1 (2009): 1–29. http://dx.doi.org/10.1163/157181109x394353.
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AbstractThis article will argue that Aboriginal use of civil disobedience should be legalised within limited circumstances. Aboriginal peoples have constitutional rights under s. 35(1) of the Constitution Act, 1982. The Supreme Court of Canada decided in Haida that if a Canadian government possesses knowledge, real or constructive, that its actions may affect Aboriginal interests that are potentially protected under s. 35(1), that government then has duties towards the Aboriginal peoples concerned. These duties can include giving prior notice of the proposed action, or even interim accommodation of the Aboriginal interests pending final resolution. If the Canadian state undertakes an action that 1) threatens harm to or interference with an Aboriginal interest and 2) in a manner that reflects a failure to uphold its obligations under Haida and 3) the action is commenced before the interim hearing contemplated by Haida can be initiated, Aboriginal peoples should be allowed to have recourse to civil disobedience to block that action. The idea is that the action reflects a failure by the state to uphold the rule of law with respect to Aboriginal rights and therefore should disentitle the state from enforcing such action through criminal prosecution.
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Wurtz, Tricia L., and Anthony F. Gasbarro. "A brief history of wood use and forest management in Alaska." Forestry Chronicle 72, no. 1 (February 1, 1996): 47–50. http://dx.doi.org/10.5558/tfc72047-1.
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The Native peoples of Alaska used wood for fuel, for the construction of shelters, and for a variety of implements. Explorers, fur traders, gold miners, and settlers also relied on Alaska's forest resource. The early 20th century saw the creation of the Tongass and Chugach National Forests in coastal Alaska, where large-scale harvesting began shortly after World War II. By 1955, two 50-year contracts had been signed, committing 13 billion board feet of sawlogs and pulpwood. The commercial forest land base in Alaska has been dramatically reduced by a variety of legislative acts, including the Statehood Act of 1959 and the Alaska National Interest Lands Conservation Act of 1980. Key words: forest history, Alaska, aboriginal use of forests, fuelwood, stemwheeled riverboats, gold mining, land classification, National Forests, Alaska Native Claims Settlement Act, Alaska National Interest Lands Conservation Act
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Edwards, G. P., G. E. Allan, C. Brock, A. Duguid, K. Gabrys, and P. Vaarzon-Morel. "Fire and its management in central Australia." Rangeland Journal 30, no. 1 (2008): 109. http://dx.doi.org/10.1071/rj07037.
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Over the last 130 years, patterns of land use in central Australia have altered dramatically, and so too have fire regimes and fire management objectives. Although Aboriginal people still have tenure over large parts of the landscape, their lifestyles have changed. Most Aboriginal people now live in towns and settlements and, although fire management is still culturally important, the opportunities for getting out on country to burn are constrained. Large parts of the landscape are now used for pastoral production. Under this land use the management objective is often one of fire exclusion. The other large-scale land use is for conservation. Here, fire management has a greater focus on conserving biodiversity using various burning strategies. In this paper we explore contemporary fire regimes in central Australia. Widespread fire events are found to be associated with two or more consecutive years of above-average rainfall. Although most of the fires linked with these high rainfall periods occur during the warmer months, in recent times these fires have exhibited increased activity during the cooler months. There has been a concomitant increase in the number and size of these fires and in the number of fires associated with roads. We also explored current fire management issues on Aboriginal, pastoral and conservation lands. Current fire management goals are not being wholly met on any of these land tenures in central Australia and social conflict sometimes emerges as a result. There are overlaps in management aims, issues and the under-achievement of desired outcomes across the land tenures which lead us to five key recommendations for improving fire management outcomes in central Australia. We finish with some comments on associated opportunities for livelihood enhancement based on the management of fire.
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Robinson, M. P., and M. M. Ross. "Traditional land use and occupancy studies and their impact on forest planning and management in Alberta." Forestry Chronicle 73, no. 5 (October 1, 1997): 596–605. http://dx.doi.org/10.5558/tfc73596-5.
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Canada is an international leader in the methodology of traditional land use and occupancy mapping as a result of the negotiation process for settling comprehensive land claims in the North. Since the early 1980s this methodology has found increasing application in the Canadian mid-North, especially in the context of forest planning and management in the northern Alberta Forest Management Agreement (FMA) areas. The goals of traditional land use and occupancy mapping in these FMAs include collection and preservation of traditional environmental knowledge, integration of this knowledge into forest planning and management and, for the Aboriginal communities, active participation in decision-making processes in order to attain sustainable forest management. While the first goal is often met in mapping projects, goals two and three are proving harder to achieve because of conflicting government policy agendas, differing paradigms of community development in society at large, and the lack of recognition and legal protection for Treaty and Aboriginal rights. Key words: traditional land use and occupancy studies, traditional environmental knowledge, bush economy, co-management
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Sapic, Tomislav, Ulf Runesson, and M. A. (Peggy) Smith. "Views of Aboriginal People in Northern Ontario on Ontario’s approach to Aboriginal values in forest management planning." Forestry Chronicle 85, no. 5 (October 1, 2009): 789–801. http://dx.doi.org/10.5558/tfc85789-5.
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Qualitative research through focus groups and semi-structured interviews was conducted with members of 6 northern Ontario Aboriginal communities to obtain their views on how to define and protect Aboriginal values during forest management. Landscape visualization models were used for forest management scenario illustrations. Research results show that: (1) Aboriginal people take an all-encompassing view when discussing Aboriginal values; (2) some of the terminology used in forest management planning regarding Aboriginal values can be confusing to Aboriginal people; and (3) individual Aboriginal values are sometimes spatially defined as more than the physical objects that represent them. One of the conclusions of the research is that Ontario forest management planning needs a separate guide on defining and protecting Aboriginal values. Key words: Aboriginal values, forest management planning, land use, trappers’ cabin, spiritual site, burial site, landscape visualization
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Ingram, Gordon Brent. "Unresolved Legacies." UnderCurrents: Journal of Critical Environmental Studies 16 (January 1, 2007): 15–19. http://dx.doi.org/10.25071/2292-4736/40355.
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In Canada, aboriginal legacies in landscapes and their implications for land use planning for biodiversity conservation remain poorly acknowledged. Similarly, inter-cultural conversations on values about and priorities for biological resources and habitat protection remain under-developed. This essay begins with a rhetorical question. Will it be possible to forge successful ecosystem recovery strategies, to maintain all elements of local biological diversity through land use planning, without far deeper cognizance of the aboriginal legacies in Canadian landscapes? I do not think so. This discussion, from the drier enclaves on the south coast of British Columbia, centres on a federally funded ecosystem recovery team in the first four years of its operation from 1999 to 2003 and the near total lack of outreach to, and engagement with, aboriginal people and First Nations. These were the same years as the final phase of development of Canada’s relatively weak Species At Risk Act (SARA).2
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Povinelli, Elizabeth A. "'Might Be Something': The Language of Indeterminacy in Australian Aboriginal Land Use." Man 28, no. 4 (December 1993): 679. http://dx.doi.org/10.2307/2803992.
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Clough, A. R., S. P. Jacups, Z. Wang, C. B. Burns, R. S. Bailie, S. J. Cairney, A. Collie, T. Guyula, S. P. McDonald, and B. J. Currie. "Health effects of kava use in an eastern Arnhem Land Aboriginal community." Internal Medicine Journal 33, no. 8 (August 2003): 336–40. http://dx.doi.org/10.1046/j.1444-0903.2003.00405.x.
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Gillies, Alan. "Can a formalised model of co-production contribute to empowering indigenous communities in decisions about land use?" Journal of Global Responsibility 12, no. 3 (June 8, 2021): 364–72. http://dx.doi.org/10.1108/jgr-09-2020-0088.
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Purpose Co-production has been used in public services in the UK areas such as mental health to improve the participation of service users in decisions made about the services traditionally provided for them and done to them. It has also been used in areas such as mental health and to address concerns about the quality of services provided to members of minority communities. Western Australia is currently passing legislation to address the issue of aboriginal cultural heritage management in the context of recent adverse incidents such as the incident where Rio Tinto was responsible for the destruction of the site. This paper aims to show how a formalised model of co-production can assist in the implementation of this legislation. Design/methodology/approach This paper considers how effective co-production has been within the domain of mental health services in the UK and then considers whether they are lessons that may be learnt in other contexts. It considers whether concepts from co-production have a role to play in ensuring that the legislation and its implementation are not seen as actions done to or on behalf of the aboriginal communities and if a more structured approach to coproduction can produce a model, which facilitates genuinely collaborative aboriginal heritage management. Findings The approach has facilitated the development of a model to monitor and improve collaboration within aboriginal cultural heritage management, which complements existing participatory approaches and enables businesses to demonstrate their legislatory compliance. Social implications The study offers an approach, which may be used globally to empower indigenous communities in decision-making in other contexts, such as deforestation in South America and oil and gas exploitation on Inuit and First Nations land in Canada. Originality/value The use of co-production concepts and capability modelling is novel in this space.
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Tsuji, Leonard J. S., Zachariah General, Stephen R. J. Tsuji, Evelyn Powell, Konstantin Latychev, Jorie Clark, and Jerry X. Mitrovica. "Akimiski Island, Nunavut, Canada: The Use of Cree Oral History and Sea-Level Retrodiction to Resolve Aboriginal Title." ARCTIC 73, no. 4 (December 27, 2020): 421–32. http://dx.doi.org/10.14430/arctic71481.
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On 1 April 1999, Akimiski Island of the western James Bay region of northern Ontario, Canada, was included in the newly formed territory of Nunavut, Canada—an Inuit-dominated territory—even though the Inuit had never asserted Aboriginal title to the island. By contrast, the Omushkegowuk Cree of the western James Bay region have asserted Aboriginal title to Akimiski Island. The Government of Canada by their action (or inaction) has reversed the onus of responsibility for proof of Aboriginal title from the Inuit to the Cree. In other words, the Government of Canada did not follow their own guidelines and the common-law test for proof of Aboriginal title. In this paper, we documented and employed Cree oral history as well as a sea-level retrodiction (based on state-of-the-art numerical modeling of past sea-level changes in James Bay), which incorporated a modified ICE-6G ice history and a 3-D model of Earth structure, to establish that criterion 2 of the test for Aboriginal title has now been fully met. In other words, Cree traditional use and occupancy of Akimiski Island was considered sufficiently factual at the time of assertion of sovereignty by European nations. As all the criteria of the common-law test for proof of Aboriginal title in Canada, with respect to Akimiski Island, have now been addressed, the Cree have sufficient basis to initiate the process of a formal land claim.
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Christie, Michael. "Words, Ontologies and Aboriginal Databases." Media International Australia 116, no. 1 (August 2005): 52–63. http://dx.doi.org/10.1177/1329878x0511600107.
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Aboriginal people are increasingly making use of digitising technologies for their cultural and educational work. However, databases are not innocent objects. They bear within them Western assumptions about the nature of knowledge, and how it is produced, which may inhibit or undermine the intergenerational transmission of Aboriginal knowledge traditions. Words (or text strings), for example, have a particular constitutive function in Aboriginal epistemology, which implies a rethinking of traditional structures and uses of metadata. Knowledge and truth are understood more in terms of performance than content, which implies something about how digital resources are to be configured and represented. This paper looks at collaborative work done developing a database to support the ongoing work done by Yolngu (northeast Arnhem Land Aboriginal) people in keeping their knowledge traditions strong.
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Clough, Alan R. "Does kava cause hallucinations in Aboriginal populations in eastern Arnhem Land (Australia)?" South Pacific Journal of Psychology 13 (2001): 34–37. http://dx.doi.org/10.1017/s0257543400000341.
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AbstractBackground: Isolated reports exist in the literature of hallucinations occurring as harmful outcomes of kava use. Kava's well-known mood-altering qualities contrast sharply with reports of such serious unwanted side effects. Arnhem Land Aboriginal people have used kava since 1982. Is there any evidence that kava use is associated with these kinds of effects in this population?Objectives: This paper describes the context and circumstances for 18 individuals who were reported to have experienced hallucinations in a sample of the Miwatj population in eastern Arnhem Land (Northern Territory. NT) (see Clough. Cairney. Maruff, Burns & Currie. 2001). The role of kava use in these occurrences is discussed. Alcohol, tobacco, cannabis use and petrol sniffing as well as psycho-social factors were also noted in community health clinic files and health worker reports.Results and conclusions: There was no evidence that hallucinations recorded in individuals were related to kava use. Instead, social and personal stress, pre-existing psychiatric conditions and excessive use of alcohol were more prominent. To describe the kinds of perceptual shifts experienced by kava users as hallucinations would seem imprudent without consideration of other environmental factors.
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Laming, Alice, Michael-Shawn Fletcher, Anthony Romano, Russell Mullett, Simon Connor, Michela Mariani, S. Yoshi Maezumi, and Patricia S. Gadd. "The Curse of Conservation: Empirical Evidence Demonstrating That Changes in Land-Use Legislation Drove Catastrophic Bushfires in Southeast Australia." Fire 5, no. 6 (October 26, 2022): 175. http://dx.doi.org/10.3390/fire5060175.
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Protecting “wilderness” and removing human involvement in “nature” was a core pillar of the modern conservation movement through the 20th century. Conservation approaches and legislation informed by this narrative fail to recognise that Aboriginal people have long valued, used, and shaped most landscapes on Earth. Aboriginal people curated open and fire-safe Country for millennia with fire in what are now forested and fire-prone regions. Settler land holders recognised the importance of this and mimicked these practices. The Land Conservation Act of 1970 in Victoria, Australia, prohibited burning by settler land holders in an effort to protect natural landscapes. We present a 120-year record of vegetation and fire regime change from Gunaikurnai Country, southeast Australia. Our data demonstrate that catastrophic bushfires first impacted the local area immediately following the prohibition of settler burning in 1970, which allowed a rapid increase in flammable eucalypts that resulted in the onset of catastrophic bushfires. Our data corroborate local narratives on the root causes of the current bushfire crisis. Perpetuation of the wilderness myth in conservation may worsen this crisis, and it is time to listen to and learn from Indigenous and local people, and to empower these communities to drive research and management agendas.
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Drake, Anna, Claudia Keitel, and Angela Pattison. "The use of Australian native grains as a food: a review of research in a global grains context." Rangeland Journal 43, no. 4 (2021): 223. http://dx.doi.org/10.1071/rj21030.
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Australian native grains have an extended history of human consumption; however, their place in diets was disrupted when colonisation triggered a shift away from traditional lifestyles for Aboriginal people. Despite being time- and energy-intensive to harvest, the inclusion of native grains in diets is thought to have offered considerable adaptive advantage by assisting human occupation of arid and semiarid zones. Ethnographic evidence has shown that Aboriginal people developed specialised tools and techniques to transform grain into more edible forms. Research on native grain consumption has mainly been conducted from an ethnographic perspective, with the objective of furthering understanding of Aboriginal societies, instead of the agricultural or food science significance of these plant species. Consequently, a research gap in all aspects of Australian native grains in modern food-production systems from the paddock to plate has emerged, and is being filled by research projects in multiple parts of the country due to surging interest in this food system. There is a critical need for Aboriginal communities, land managers, food industry professionals and research institutions to come together and set a research agenda that ensures cultural protocols are respected, research investment is not unnecessarily duplicated, and the results are targeted to places where they will be of most benefit to people and the planet.
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Vaarzon-Morel, P. "Changes in Aboriginal perceptions of feral camels and of their impacts and management." Rangeland Journal 32, no. 1 (2010): 73. http://dx.doi.org/10.1071/rj09055.
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This paper reports on a survey of Aboriginal perceptions of feral camels undertaken with Aboriginal people from 27 Aboriginal communities within the current feral camel range in central Australia. Research methods were qualitative, involving face-to-face semi-structured interviews. Views were sought on feral camel presence and impacts and people’s attitudes towards feral camel management. In just over two-thirds of the communities surveyed, interviewees reported seeing camels. Many interviewees in high camel density areas claimed that camels damage natural and cultural resources (such as water places and bush tucker) and affect their customary use of country. Roughly a third of interviewees also claimed that feral camels deprive native species of water. Damage to infrastructure and homelands was also reported, and concern was expressed over the danger that camels posed both on and off the roads. At the same time, camels are said to have positive benefits and most interviewees view them as a potential resource. Yet despite a widely held view among interviewees that camels need to be controlled, the majority were only prepared to consider limited management options. What is significant, however, is that Aboriginal views on feral camels today are not homogenous: there is a diversity of perspectives emerging in response to transformations being brought about by feral camels on Aboriginal land. The findings are discussed in the context of earlier studies on Aboriginal perceptions of feral animals in central Australia, which concluded that feral animals were thought not to be a significant land management problem but to ‘belong to country’. The implications of changing Aboriginal perceptions of feral camels are discussed for the development of a collaborative feral camel management strategy.
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Lee, K. S. Kylie, Alan R. Clough, and Katherine M. Conigrave. "High levels of cannabis use persist in Aboriginal communities in Arnhem Land, Northern Territory." Medical Journal of Australia 187, no. 10 (November 2007): 594–95. http://dx.doi.org/10.5694/j.1326-5377.2007.tb01428.x.
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Hamilton, Scott, and B. A. Nicholson. "Aboriginal Seasonal Subsistence and Land Use on the Northeastern Plains: Insight From Ethnohistoric Sources." Plains Anthropologist 51, no. 199 (August 2006): 253–80. http://dx.doi.org/10.1179/pan.2006.025.
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Natcher, David C. "Land use research and the duty to consult: a misrepresentation of the aboriginal landscape." Land Use Policy 18, no. 2 (April 2001): 113–22. http://dx.doi.org/10.1016/s0264-8377(01)00011-4.
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Ulrich, Lara, and David Gill. "The Tricksters Speak: Klooscap and Wesakechak, Indigenous Law, and the New Brunswick Land Use Negotiation." McGill Law Journal 61, no. 4 (December 22, 2016): 979–1014. http://dx.doi.org/10.7202/1038494ar.
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In 2015, the University of New Brunswick hosted the Kawaskimhon Talking Circle Moot. The moot problem was based on the case of Buctouche First Nation v. New Brunswick. The applicant First Nation applied to the courts for an injunction opposing the New Brunswick government’s forest strategy. The forest strategy increased the annual harvesting of softwood timber while reducing the area of Crown-protected conservation forest. Participants were assigned clients and asked to represent these clients’ interests and perspectives. This article presents the argument made on behalf of the Council of Traditional Elders and Chiefs of the Mi’kmaq peoples. Their interests consist of protecting the traditional lands of the Mi’kmaq people while recognizing that the Mi’kmaq have a legal duty to the forests upon which they depend. The argument is presented as a dialogue between two Indigenous tricksters—Klooscap (a Mi’kmaq trickster) and Wesakechak (a Cree trickster). The tricksters advance their position using Mi’kmaq law. In particular, the tricksters focus on the environmental and constitutional principle of netukulimk. Netukulimk is a theory of sustainability that is offered as an alternative framework to the colonial laws that currently dominate Canadian Aboriginal legal issues. The use of Mi’kmaq law presents opportunities for self-governance by recognizing and applying Mi’kmaq legal obligations to the natural world. This article concludes with a brief commentary on the application of Indigenous law in this fictionalized context and its future as an influence on and alternative to Canadian Aboriginal law.
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Gomme, Reid. "Delgamuukw v. British Columbia: When Aboriginal Voices of Law Were Finally Heard." Political Science Undergraduate Review 3, no. 1 (February 15, 2018): 32–36. http://dx.doi.org/10.29173/psur46.
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This essay analyzes the enduring impact of the case Delgamuukw v. British Columbia (1997), in which the Supreme Court of Canada overturned the original ruling by the Supreme Court of British Columbia in 1997 upon appeal by members of the Gitskan and Wet’suwet’en peoples representing the Delgamuukw side. The case set strengthened precedent in Canada’s legal system for the use of indigenous oral history as acceptable evidence in identifying first nations land claims based on their ancestral accounts. As has been shown in more recent indigenous land claims cases such as Tsilhqot’in v. British Columbia (2014), this precedent is finally allowing some first nations communities a legal tool recognized strongly enough within Canadian legal systems, historically entrenched in European common and civil law approaches of justifying evidence, to gain more just land claims settlements. While actions by some levels of Canadian government, such as the British Columbian Liberal government’s 2001 popular referendum on the merits of indigenous land claims, have shown bad faith for the prospects of nation to nation land claim settlement negotiation, the pressure exerted on all levels of Canadian government by decisions such as Delgamuukw and Tsilhqot’in show promise in forcing a shift to more just land claim settlements in future disputes.
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Hogg, Erin A., and John R. Welch. "Aboriginal rights and title for archaeologists: A history of archaeological evidence in Canadian litigation." Journal of Social Archaeology 20, no. 2 (March 31, 2020): 214–41. http://dx.doi.org/10.1177/1469605320916099.
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Archaeological evidence has been used to assess pre-contact occupation and use of land since the first modern Aboriginal title claim in Canada. Archaeology’s ability to alternately challenge, support, and add substantive spatial and temporal dimensions to oral histories and documentary histories makes it a crucial tool in the resolution of Aboriginal rights and title. This article assesses how archaeological evidence has been considered in Aboriginal rights and title litigation in Canada, both over time and in different types of cases. The examination indicates that archaeological data have been judged to be sufficient evidence of pre-contact occupation and use. However, some limitations inherent in archaeological data, especially challenges in archaeology’s capacities to demonstrate continuous occupation and exclude possibilities for co-occupation, mean that it is best used in conjunction with ethnographies, oral histories, and historical documents. So long as courts affirm that it is the sole material evidence of pre-contact occupation, archaeological data will continue to be considered in future litigation.
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O'Toole, Darren. "La revendication du titre “indien” par les Métis du Manitoba, 1860–1870." Canadian Journal of Political Science 39, no. 3 (September 2006): 529–51. http://dx.doi.org/10.1017/s0008423906060197.
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Résumé.Après plus de deux décennies, un tribunal manitobain a fixé une date pour entendre l'affaireFMMqui touche à la concession des terres aux Métis selon l'art. 31 de laLoi de 1870 sur le Manitoba. Le politologue Thomas Flanagan répète inlassablement que les Métis ne se sontjamaisdécrits comme peuple aborigène ayant des droits fonciers spéciaux pendant la résistance de 1869–70. Puisqu'il est fort probable que la Couronne se serve encore une fois de la recherche de Flanagan dans l'affaireFMM, le moment est opportun pour réexaminer les arguments de Flanagan. Dans ce but, l'auteur examine ici de plus près certaines des prétentions de Flanagan, notamment celles qui veulent que : 1) les Métis n'aientjamaisrevendiqué le statut de peuple autochtone ou des droits autochtones pendant les événements de 1869–70; 2) les listes de droits ne contiennent aucune référence aux droits aborigènes des Métis; et 3) l'abbé Ritchot i) n'ait eu aucun mandat de négocier l'extinction du titre aborigène des Métis et une concession de terres; ii) n'ait été qu'un délégué parmi trois.Abstract.After more than two decades, a Manitoban court has set a date to hear of theMMFcase which touches on the Métis land grant in s. 31 of theManitoba Act, 1870. Political scientist Thomas Flanagan has continually repeated that the Métisneverdescribed themselves as an Aboriginal people with special land rights during the resistance of 1869–70. As it is quite probable that the Crown will use Flanagan's research in theMMFcase, it is timely to reexamine it. To this end, the author takes a closer look at some of Flanagan's conclusions, most notably those that claim that: 1) the Métisneverclaimed status as an Aboriginal people during the events of 1869–70; 2) the various Bills of Rights contain no reference to the aboriginal rights of the Métis; 3) the abbot Ritchot : i) had no mandate to negotiate the extinction of Métis aboriginal rights and a land grant; ii) was but one of three delegates.
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Cole, Daniel G., and E. Richard Hart. "The Importance of Indigenous Cartography and Toponymy to Historical Land Tenure and Contributions to Euro/American/Canadian Cartography." ISPRS International Journal of Geo-Information 10, no. 6 (June 8, 2021): 397. http://dx.doi.org/10.3390/ijgi10060397.
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Indigenous maps are critical in understanding the historic and current land tenure of Indigenous groups. Furthermore, Indigenous claims to land can be seen in their connections via toponymy. European concepts of territory and political boundaries did not coincide with First Nation/American Indian views, resulting in the mistaken view that Natives did not have formal concepts of their territories. And Tribes/First Nations with cross-border territory have special jurisdictional problems. This paper illustrates how many Native residents were very spatially aware of their own lands, as well as neighboring nations’ lands, overlaps between groups, hunting territories, populations, and trade networks. Finally, the Sinixt First Nation serve as a perfect example of a case study on how an Aboriginal people are currently inputting and using a GIS representation of their territory with proper toponymy and use areas.
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Cohn, Samuel. "Coercive Capitalism." Sociology of Development 7, no. 2 (2021): 117–26. http://dx.doi.org/10.1525/sod.2021.7.2.117.
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Coercive capitalism is development based on the use of force to dispossess either land or labor. Early macrosociologists, both functionalist and conflict-oriented, believed that feudal systems were based on the use of force but that capitalism is based on coercion-free free markets. Wallerstein argued that coercive capitalism exists in the periphery of world systems. We argue that coercion is endemic to all capitalism. Much of the land on which capitalism is based, including all of the Western Hemisphere, was seized from aboriginal populations. Land seizure was common in historic Europe. Forced labor existed until very recently in both bound apprenticeships and prison work crews. Coercion is used extensively in land acquisition for contemporary capitalism. It can take the form of legal sanctions exerted against the defenseless, or the use of paramilitaries and gangsters to exert pressure on the landholding poor.
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Manitowabi, Joshua. "Wii Niiganabying (Looking Ahead):." Turtle Island Journal of Indigenous Health 1, no. 1 (October 12, 2020): 59–71. http://dx.doi.org/10.33137/tijih.v1i1.34017.
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Fifty years ago, Indigenous elders and leaders drafted their response to the Statement of the Government of Canada on Indian Policy (White Paper of 1969). Their formal rebuttal, Citizens Plus (Red Paper), published in 1970, was a turning point in Indigenous education policy. It marked the beginning of the shift away from government-controlled, assimilationist educational policies to greater Indigenous control over funding and pedagogical methods. The Red Paper refuted the White Paper’s main conclusions and stated that Indigenous peoples are “citizens plus” because the federal government is legally bound to provide Indigenous peoples with services in exchange for the use of the land they occupy. The most important Indigenous rights to be upheld included education, health care, Aboriginal status, and Aboriginal title. These unique rights recognized that Indigenous peoples are the original owners of all the natural resources on their traditional treaty lands. The Red Paper became a political turning point for Indigenous peoples in Canada by presenting an Indigenous vision for a new political and legal relationship between Canada and Indigenous peoples based on Aboriginal and treaty rights. Since the 1970s, Indigenous leaders have struggled to maintain control of educational funding while having to abide by provincial standards of educational curricula. Indigenous communities want to provide more positive learning experiences and positive identity through reconceptualizing educational curricula. They are exploring ways to indigenize the educational experience by igniting cultural resurgence through the integration of Indigenous languages, knowledge, culture, and history by reconnecting students to their elders, land, and communities.
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Clough, Alan R., Sheree Cairney, Paul Maruff, Chris B. Burns, and Bart J. Currie. "Possible toxicity and withdrawal seizures in Aboriginal kava drinkers in Arnhem Land, (Australia)." South Pacific Journal of Psychology 13 (2001): 26–33. http://dx.doi.org/10.1017/s025754340000033x.
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AbstractBackground: In the 1990s, heavy kava use in Aboriginal communities was linked to reports of unusual neurological events which were often described as ‘fits’ or ‘seizures’. Kava use has also been associated with extra-pyramidal movements. We now raise the possibility that kava toxicity and kava withdrawal may be associated with grand mal seizures. This paper describes some of ’these “seizure” episodes’ in kava drinkers. Nine communities and associated homelands in the eastern Arnhem Land (Miwatj) region (Northern Territory, NT) including 7001 Aboriginal people of whom 4217 were over 15 years. Twenty-one kava users experienced 32 “seizure” episodes for which the date of occurrence and other data was recorded in notes in community health clinic files dating from the 1980s up to 1999 in a sample of the Miwatj population. Kava, alcohol, tobacco, cannabis use and petrol sniffing, year in which “seizure” occurred, notes of kava toxicity or withdrawal. Kava toxicity effects were suspected in 15 and withdrawal effects in six of 32 “seizure” episodes. In seven episodes impaired consciousness and abnormal movements were adequately documented to suggest grand mal seizures. The maximum number of “seizures” experienced was three and three individuals experienced this number between 1990 and 1999. One was a heavy kava user. Six other individuals experienced two “seizures” each and five of these were heavy users. Sixteen individuals experienced 19 “seizures” during 1994-1997 when kava supply may have reached its peak. Fifteen of the 21 individuals experiencing “seizures” were heavy users described locally as dja[aw'marama. The clinical data and the coincidence of peak supply with records of “seizures” suggest kava toxicity and withdrawal seizures may both occur with heavy kava use. Further systematic analysis is warranted to confirm this and to assess kava's effects with respect to possible confounders such as alcohol.
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Lee, K. S. Kylie, Alan R. Clough, Muriel J. Jaragba, Katherine M. Conigrave, and George C. Patton. "Heavy cannabis use and depressive symptoms in three Aboriginal communities in Arnhem Land, Northern Territory." Medical Journal of Australia 188, no. 10 (May 2008): 605–8. http://dx.doi.org/10.5694/j.1326-5377.2008.tb01803.x.
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Dhital, Narayan, Frédéric Raulier, Hugo Asselin, Louis Imbeau, Osvaldo Valeria, and Yves Bergeron. "Emulating boreal forest disturbance dynamics: Can we maintain timber supply, aboriginal land use, and woodland caribou habitat?" Forestry Chronicle 89, no. 01 (February 2013): 54–65. http://dx.doi.org/10.5558/tfc2013-011.
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The effects on timber supply incurred by implementing an ecosystem-based management strategy were evaluated in an eastern Canadian boreal forest management unit. Standard linear programming was used to test the effects of four key policy issues: (1) aim for a targeted forest age structure inspired by natural fire regime and forest dynamics (multi-cohort approach), (2) agglomerate harvest blocks in operating areas to reproduce natural disturbance patterns at the landscape scale, (3) maintain cumulated clearcutting and natural disturbance rates inside the historical range of variability, and (4) exclude from harvest areas of potential interest to aboriginal people. The targeted forest age structure was achieved with a minimum reduction of periodic timber supply, but only after 50 years. Compared to a “business-as-usual” scenario, inclusion of the first three policy issues resulted in a 3% to 11% reduction in planned timber supply and a restoration period requiring that 43% to 67% of the productive area be excluded from clearcutting activities for the next 50 years. Such results require that partial cutting not be confined to operating areas eligible for clearcutting. Further exclusion of forest areas of potential interest to aboriginal people resulted in an additional 4% to 10% decrease in planned timber supply. Validation of the coarse filters used in this study (first three policy issues) was done using habitat requirements of woodland caribou (Rangifer tarandus caribou). Almost all scenarios induced a disturbance rate likely to allow a self-sustaining woodland caribou population within 25 years.
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Morozow, O. "ACCESS TO LAND FOR EXPLORATION — THE ADOPTION OF MULTIPLE LAND USE PRINCIPLES IN SOUTH AUSTRALIA." APPEA Journal 28, no. 1 (1988): 325. http://dx.doi.org/10.1071/aj87025.
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The continued access to land for exploration by the petroleum and mineral industries in Australia has been increasingly impeded by State and Commonwealth legislation aimed at dedicating Crown Land for single land uses.In September 1986, South Australia's Minister for Mines and Energy, Ron Payne, announced a Cabinet decision for 'a package of recommendations designed to foster multiple land-use concepts and to ensure that no land is alienated from exploration without careful consideration of the sub-surface mineral/petroleum potential, relevant economic factors and the existing and potential sub-surface rights'.In this one innovative and potentially far-reaching move, the South Australian Government has:provided a framework to reconcile conflicting interests;indicated a willingness to listen and act upon the expressed legitimate concerns of industries of vital economic importance to the State;made it necessary for the proponents of reserve areas such as National Parks to be more accountable and to provide balanced, scientific substantiation;indicated its intention to make legislative changes to allow for the adoption of multiple land-use principles; andredressed the imbalance where, in the words of the Minister, 'Legislation providing for Aboriginal land rights, the creation of national and conservation parks, and State Government heritage areas have, to varying degrees, created unforeseen consequences for the resources industry'.The first practical test of this new Government policy is the proposed declaration of the Innamincka Regional Reserve, currently a 14 000 sq km pastoral lease within some of the most productive areas of PELs 5 & 6 held jointly by Santos Ltd. and Delhi Petroleum Pty. Ltd.It is intended that this new form of reserve will allow for the protection of specific areas of environmental sensitivity and of cultural, scientific and historic value, while still allowing for the continuation of pastoral, tourist and petroleum exploration/ production activity within the major part of the reserve area.
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Reid, Janice. "‘Going Up’ or ‘Going Down’: The Status of Old People in an Australian Aboriginal Society." Ageing and Society 5, no. 1 (March 1985): 69–95. http://dx.doi.org/10.1017/s0144686x00011296.
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ABSTRACTMost statements about the treatment and fortunes of elderly Australian Aborigines have emphasised their wisdom and sanctity and the respect and affection due to elderly relatives. Ethnographic research among the Yolngu (Murngin) of Arnhem Land suggests that the actual situation of an old person depends on an interplay of structural, situational and individual factors, including personal qualities, family support, seniority, sex, ecology and land use patterns and the effects of white colonisation and social change. Cases are presented and discussed to illustrate the variable fortunes of old Aborigines and their determinants.
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Harris, Stephen. "Parables in Language Maintenance." Aboriginal Child at School 18, no. 4 (September 1990): 3–9. http://dx.doi.org/10.1017/s1326011100600352.
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The maintenance, or in some cases revival, of Aboriginal languages has become an important issue to Aboriginal people, and should be an important issue in Aboriginal schools if local people show concern about it. There is good reason for this concern. Predictions vary among linguists about how vulnerable Aboriginal languages are. There are about fifty Aboriginal languages spoken today. One informed estimate is that by the year 2000 a dozen of these will still be naturally reproducing themselves, that is, still spoken spontaneously by young children. Another informed estimate is that by that time only about three languages will be vigorous and spoken by children. These three are the related Yolngu languages in North East Arnhem Land, the related Western Desert languages of which Pitjantjatjara is the best known, and Kriol which is a new Aboriginal language and the largest, and growing rapidly.Our assumption that there is a best way to go about language maintenance is not supported by a well established theory that can be applied in all contexts. Even though a good deal is known about language shift there is not agreement among linguists about what causes it in different situations. For example, it is assumed that isolation would help Aboriginal languages to stay strong, and that closeness to a large town would cause an Aboriginal language to weaken under pressure from English. But linguists have pointed out that some really isolated Aboriginal communities seem to be losing their language and that the language of some groups living near towns is staying stronger. It has also been assumed that if a community has one dominant Aboriginal language then it will remain stronger than those languages in a community where there are a number of different languages in use. Again linguists have observed that that is not always the case.
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CLOUGH, A. R., Z. WANG, R. S. BAILIE, C. B. BURNS, and B. J. CURRIE. "Case–control study of the association between kava use and pneumonia in eastern Arnhem Land Aboriginal communities (Northern Territory, Australia)." Epidemiology and Infection 131, no. 1 (August 2003): 627–35. http://dx.doi.org/10.1017/s0950268803008628.
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Pneumonia causes significant morbidity and mortality in Aboriginal populations in Australia's Northern Territory (NT). Kava, consumed in Arnhem Land since 1982, may be a risk factor for infectious disease including pneumonia. A case–control study (n=115 cases; n=415 controls) was conducted in 7001 Aboriginal people (4217 over 15 years). Odds ratios (OR) were calculated by conditional logistic regression with substance use and social factors as confounders. Pneumonia was not associated with kava use. Crude OR=1·26 (0·74–2·14, P=0·386), increased after controlling for confounders (OR=1·98, 0·63–6·23, P=0·237) but was not significant. Adjusted OR for pneumonia cases involving kava and alcohol users was 1·19 (0·39–3·62, P=0·756). In communities with longer kava-using histories, adjusted OR was 2·19 (0·67–7·14, P=0·187). There was no kava dose–response relationship. Crude ORs for associations between pneumonia and cannabis use (OR=2·27, 1·18–4·37, P=0·014) and alcohol use (OR=1·95, 1·07–3·53, P=0·026) were statistically significant and approached significance for petrol sniffing (OR=1·98, 0·99–3·95, P=0·056).
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Scott, Gavin, and Leonie Flynn. "Successful strategies for native title and Aboriginal cultural heritage approvals—;an examination through the development of the Queensland CSG and LNG industry." APPEA Journal 50, no. 2 (2010): 697. http://dx.doi.org/10.1071/aj09061.
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2009 saw an unprecedented level of engagement between oil and gas companies in Queensland and Aboriginal groups, primarily because of Queensland’s burgeoning CSG/LNG industry. Most proponents have had to deal with native title and Aboriginal cultural heritage arrangements with multiple parties simultaneously, often in the early stages of project developments where project certainty is low. Many native title parties have also had to deal with multiple projects at the same time. This has added an extra layer of complexity to what is already a difficult negotiation and regulatory landscape.Queensland and Commonwealth legislation impose a complex system of regulatory approvals governing the interaction of Aboriginal interests and oil and gas projects. Project proponents must comply with state petroleum legislation and Commonwealth native title legislation to ensure approvals are validly granted. This paper will examine the complex legislative and regulatory hurdles that have been faced by project proponents in the Queensland CSG/LNG industry in managing native title and Aboriginal cultural heritage issues. The paper will critically analyse the generally accepted strategies being implemented to address native title and Aboriginal cultural heritage issues. This will include a specific focus on the legal requirements to obtain indigenous land use agreements, the fundamental issues required to be addressed to achieve the authorisation and registration of these agreements, and the alternative options if it is not possible to obtain these agreements. Finally, the paper will conclude with some commentary on the legal aspects of managing Aboriginal cultural heritage.
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Skoss, Rachel, Jane White, Mandy J. Stanley, Melanie Robinson, Sandra Thompson, Elizabeth Armstrong, and Judith M. Katzenellenbogen. "Study protocol for a prospective process evaluation of a culturally secure rehabilitation programme for Aboriginal Australians after brain injury: the Healing Right Way project." BMJ Open 11, no. 9 (September 2021): e046042. http://dx.doi.org/10.1136/bmjopen-2020-046042.
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IntroductionAboriginal and Torres Strait Islander (hereafter respectfully referred to as Aboriginal) people are Australia’s First Peoples, having the longest continuous culture in the world and deep spiritual connections with ancestral land. Improvements in their health and well-being is a major policy goal of Australian governments, as the legacy of colonisation and disruption of cultural practices contribute to major health challenges. Lack of culturally secure services impacts participation of Aboriginal people in health services. Aboriginal people with a brain injury typically experience poor access to rehabilitation and support following hospital discharge. ‘Healing Right Way’ (HRW) is a randomised control trial aiming to improve access to interdisciplinary and culturally secure rehabilitation services for Aboriginal people after brain injury in Western Australia, improve health outcomes and provide the first best practice model. This protocol is for the process evaluation of the HRW trial.Methods and analysisA prospective mixed methods process evaluation will use the Consolidated Framework for Implementation Research to evaluate implementation and intervention processes involved in HRW. Data collection includes qualitative and quantitative data from all sites during control and intervention phases, relating to three categories: (1) implementation of trial processes; (2) cultural security training; and (3) Aboriginal Brain Injury Coordinator role. Additional data elements collected from HRW will support the process evaluation regarding fidelity and intervention integrity. Iterative cross-sectional and longitudinal data synthesis will support the implementation of HRW, interpretation of findings and inform future development and implementation of culturally secure interventions for Aboriginal people.Ethics and disseminationThis process evaluation was reviewed by The University of Western Australia Human Research Ethics Committee (RA/4/20/4952). Evaluation findings will be disseminated via academic mechanisms, seminars at trial sites, regional Aboriginal health forums, peak bodies for Aboriginal health organisations and the Australian Indigenous HealthInfoNet (https://healthinfonet.ecu.edu.au/).Trial registration numberACTRN12618000139279.