Dissertations / Theses on the topic 'Aboriginal people'
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Todd, Helen Joan. "The Third Space: Shared Understanding between Aboriginal and Non-Aboriginal People." Thesis, Curtin University, 2018. http://hdl.handle.net/20.500.11937/73533.
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A concept of Baldja Leadership is presented following a study of enablers and inhibitors of shared understanding between Aboriginal and Non Aboriginal people working in the Western Australian civil construction industry. Leadership traits perceived by members of both cultures as creating positive and negative regard for their leaders were identified. This constructivist, interpretivist investigation recommends actions to achieve a 'third space' of understanding that will help to retain Aboriginal people in organizations
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Gagné, Jocelyn. "Entitlement to the rights of aboriginal people." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7798.
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The question that I consider, in my thesis, is who is entitled to share in whatever distinct rights aboriginal peoples may be afforded by Canadian law. The conclusion that I reach is that only groups which are capable of exercising collective rights and which are connected, by some degree of descent, to aboriginal groups that existed prior to the coming of the Europeans are entitled to aboriginal rights today. This conclusion is derived from a consideration of the sources of aboriginal rights. Aboriginal rights, in the sense in which I use it, would include any rights which are unique to aboriginal people, including common law, treaty and constitutional rights. While the source of treaty rights appears to be, at least in part, the recognition of common law rights and the source of constitutional rights appears to be the recognition of both treaty and common law rights, the source of aboriginal peoples' common law rights is less clear. I consider two possible sources of common law aboriginal rights. The first is that British Colonial law recognized the continuing validity of aboriginal customary law, even after sovereignty was acquired. The second is that the common law afforded proprietary rights to those who were already in possession when the crown acquired sovereignty. The basis on which common law rights exist today in Canada has not been conclusively determined by the courts, although support for either of these sources can be found. I make no final conclusions in my thesis concerning the source or sources of common law aboriginal rights in Canada. (Abstract shortened by UMI.)
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Voyageur, Cora Jane. "Employment equity and Aboriginal people in Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/nq23086.pdf.
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Hung, Wei-li. "National park management and the needs of indigenous people : a study of the relationship between national park headquarters and aboriginal people in Taiwan." Thesis, Oxford Brookes University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263039.
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Haldane, Marie Janet. "Violence towards Aboriginal People: Consulting with Aboriginal Community Members to Develop Culturally Safe Victim Service." Thesis, North Dakota State University, 2014. https://hdl.handle.net/10365/27528.
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The purpose of this study was to explore the experiences of Aboriginal people when they accessed victim services in order to determine if the services were culturally safe for them. Several themes emerged which included: discrimination by the police stops Aboriginal people from using the services which are available to them; historical trauma continues to negatively affect Aboriginal people; there is a lack of understanding about Aboriginal history and the legacy of colonization. Study participants suggested ways services could be changed to better meet their cultural needs: services need to have a cultural focus; there needs to be more Aboriginal service providers. Aboriginal people are more likely than other Canadians to experience violence and victimization. In order to support them it is essential that they have access to culturally safe services. Using cultural safety as a framework for program development gives us the tools to provide culturally safe service.
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Chenoweth, John Alexander. "Finding QWAMQWƏMT : re-storying post-secondary education for Aboriginal people." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/62143.
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Aboriginal people face numerous challenges in post-secondary education. In this research, I identify the shortcomings evidenced in the educational system in relation to Indigenous identity and epistemology, external Aboriginal policy, Indigenous control of education, and Indigenous community. Additionally, I examine the realities of Aboriginal people who have paused-out and then return to school, and what factors influence their successful educational experiences.
I use a syilx Indigenous systems-based pedagogy embedded in a traditional story as my primary theoretical framework. The Four Chiefs story is a syilx Okanagan construct that serves as the model with four oppositional concepts to address community-based questions. This is the basis of enowkinwixw, a syilx-based governance decision-making process. I survey 60 students from across the province who attended the Nicola Valley Institute of Technology. Questions relate to a student’s experience in the K-12 system, the transition to post-secondary, and actualities while attending NVIT.
Analysis indicates that shortcomings in the educational system relate to a lack of acknowledgement of Indigenous identity. Aboriginal students return to school for economic reasons and concern for future generations. A balance of encouragement and support from outside and within the educational system lead to a fulfilling educational experience. Without the Indigenous Community realizing how important it is to take control and reorganize how it re-imagines the educational experience of its Aboriginal students, nothing will change. This Study demonstrates that the Four Chiefs model is an appropriate and useful tool to re-imagine Aboriginal post-secondary education. It is a holistic approach to illuminate the many educational challenges faced by Indigenous students as part of their Indigenous community.Graduate Studies, College of (Okanagan)
Graduate
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Monchalin, Lisa A. "Reducing Crime Affecting Urban Aboriginal People: The Potential for Effective Solutions in Winnipeg." Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20579.
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This study examined the knowledge relevant to reducing crime affecting urban Aboriginal people through a risk-focused approach to prevention and a growing body of knowledge about how it gets implemented. It then examined this knowledge in a case study of its application in Winnipeg.
Interviews were undertaken using a structured questionnaire with program stakeholders and policy planners involved in crime prevention initiatives, programming and policy in Winnipeg. Approximately half of the stakeholders were involved primarily with Aboriginal people and the other half were involved with programs that included both Aboriginal people and non-Aboriginal people. The interviews took place from September to November 2009.
The interviews show that many stakeholders agree with the risk-focused prevention literature on risk factors and that there are prevention programs operating in Winnipeg serving at-risk Aboriginal people. Therefore, there exists the possibility of reducing crime given that they are tackling risk factors in a way which is consistent with crime prevention research.
However, when the interviews turned to issues of implementation, it showed:
• There is no responsibility centre to mobilize different sectors to tackle crime
• Many programs are not implemented comprehensively
• There is a lack of localized coordinated action (including support from the police chief and public engagement)
• There is a lack of political leadership
• There is no city-wide strategic plan, and
• Programs are in constant competition for funding in order to continue operations.
If we are to reduce the disproportionate rates of victimization and offending affecting urban Aboriginal peoples, we need to find more effective ways to implement the strategies that are proven to tackle risk factors. There must be support from the mayor and police chief, training and capacity development, and public engagement which fosters strong use of proven strategies. A responsibility centre with Aboriginal representation must be created. Funding must be expanded to support the community based organizations that are tackling established risk factors. Finally, sustained and adequate funding must be provided to these programs and the responsibility centre.
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Ashforth, Teresa. "Aspects of communication between aboriginal people and representatives of white law." Thesis, Ashforth, Teresa (1990) Aspects of communication between aboriginal people and representatives of white law. PhD thesis, Murdoch University, 1990. https://researchrepository.murdoch.edu.au/id/eprint/51237/.
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This thesis examines some of the means by which the discursive processes of White law can be said to disadvantage Aboriginal people in particular. It sees the legal system itself, by virtue of the hegemonic practice and rhetorical operations routinely engaged in by its various representatives, as being responsible for such an outcome. It suggests that a problem arises not only because of the difference between White and Aboriginal world views and ideology but also because of the privileging of the written over the spoken word in the regular chain of discourse in which Aboriginal people accused of breaking the law become involved. By tracing this chain of discourse, and by deconstructing some of the texts of the crucial discursive sites along the way, it endeavours to show that theirs is a disadvantage of such a special sort as to be in no small measure responsible for their over-representation in the Australian Criminal Justice System.
Chapter One - Saying and Doing - gives an overview of some of the specific ways in which the formation of assumptions by Whites about Aboriginal people and by Aboriginal people about Whites has determined the tenor of their interaction. By drawing on some well-established theories of communication and discourse analysis it endeavours to specify some of the potential risks attendant upon such interaction, both in a legal as well as in a discursive sense.
Chapter Two - Aspects of Evidence - explores some of the practical disadvantages experienced by Aboriginal people in relation to the evidence presented against them in court. It also attempts to assess some of the many attempts made by White legal authorities to counteract such disadvantages.
Chapter Three - Police Perspectives and Practice - goes into more specific detail regarding the background to negative police attitudes towards. Aboriginal people and the extent to which the modification of such attitudes Is or is not being adequately addressed in the context of contemporary police education.
Chapter Four - Positions and Positioning of Aboriginal People - examines some of the ‘White ways’ of speaking to and about Aboriginal people and notes some Aboriginal responses to, and perceptions of, such ways of speaking. It also scrutinises the way in which Aboriginal offences against White law can be not only stimulated by but also constructed by White discourse.
Chapter Five - Lawyers and Aboriginal people - looks at the situation facing lawyers in the context of their work with Aboriginal people. Again drawing on discourse theory, it endeavours, by analyses of two particular cases, to highlight some of the possible pitfalls, as well as the potential for success, in such work.
Chapter Six - Writing the Text - explores the genesis of, and examines in detail, a representative sample of the crucially-decisive written texts presented in court. It also records some ongoing and increasingly insistent complaints by Aboriginal people regarding their negative subjection to ‘legal discourse’. It finally concludes by setting into perspective, and suggesting alternatives to, some of the questionable practices which constitute the problem.
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Dalgleish, S. H. R. "'Utopia' redefined : Aboriginal women artists in the Central Desert of Australia." Thesis, University of East Anglia, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365051.
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Irving, Karen Frances. "Nurse Practitioners engaging mutually with Aboriginal people in Canada| Classic grounded theory." Thesis, University of Phoenix, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10124498.
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This grounded theory study describes how Nurse Practitioners (NPs) provided care to Aboriginal people in British Columbia and proposed a theoretical foundation to guide NPs interactions with Aboriginal people in providing healthcare. This study first explored NPs work with Aboriginal people. Through analysis of interview responses, insight was gained into how NPs provide care to Aboriginal people. Fourteen NPs who worked with Aboriginal people in British Columbia for at least one year during the past five years were interviewed. After each interview data were manually coded for concepts and categories from which to build theory. Memos were written for further clarity and participants were asked to verify whether or not identified concepts and categories worked, fit, and were relevant and modifiable as new data arose. The theory, Engaging Mutually, identified core categories of Initializing Engagement, Sympathetic Mutuality, and Therapeutic Enlightenment as being connected and working together to help provide effective health care. Engaging Mutually was identified as relevant to the theories of oppression, motivational expectancy, social justice, social cognitive, cultural competency, and Watson’s caring theory. The significance of this study was to assist NPs to gain a better understanding of how to work with Aboriginal people to improve their health. This study contributes to research, theory, leadership, and nursing and NP practice. Engaging Mutually may assist NPs and other health care providers to develop appropriate health care practices when working with Aboriginal people and potentially with people from other cultures.
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Lux, Maureen Katherine. "Medicine that walks : medicine, disease and canadian plains aboriginal people, 1880-1945 /." Toronto : University of Toronto press, 2001. http://catalogue.bnf.fr/ark:/12148/cb377361168.
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Jalla, Caris Lae. "Talking about health, wellbeing and disability in young people: An Aboriginal perspective." Thesis, Curtin University, 2016. http://hdl.handle.net/20.500.11937/48702.
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Disability in Australian Indigenous populations is twice as high compared to non-Indigenous populations. This study explores the perceptions of health and disability from the viewpoint of Indigenous children and young people with and without disabilities. A total of 24 Perth youths aged 9 to 26 years participated. Findings outline the facilitators and barriers to health and beliefs around the causes of disability. These results have important implications for disability service providers working with Indigenous communities.
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Rivett, Mary I. "Yilpinji art 'love magic' : changes in representation of yilpinji 'love magic' objects in the visual arts at Yuendumu /." Title page, table of contents and abstract only, 2005. http://web4.library.adelaide.edu.au/theses/09ARAH.M/09arah.mr624.pdf.
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Thesis (M.A.(St.Art.Hist.)) -- University of Adelaide, Master of Arts (Studies in Art History), School of History and Politics, Discipline of History, 2005.Coursework. "January, 2005" Bibliography: leaves 108-112.
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Suggit, Daniel Richard. "A Clever People: Indigenous healing traditions and Australian mental health futures." Thesis, Canberra, ACT : The Australian National University, 2008. http://hdl.handle.net/1885/12051.
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Indigenous Australians are currently hospitalised for mental health disorders at significantly higher rates than members of the non-Indigenous population. In this context, the development of effective Indigenous mental health service delivery models in remote, rural and urban areas continues to be a national priority.
Traditional forms of healing are fundamental to Indigenous societies across Australia. Anthropologists, linguists, psychiatrists, psychologists, psycho-analysists and Indigenous healers themselves have recorded and discussed many localised traditions of healing over the last 100 years.
This paper presents an overview of this significant Australian heritage and proposes that the challenges which face mental health service delivery within many Indigenous communities may be addressed in part through the recognition of the intellectual, religious and therapeutic bases of Indigenous healing traditions.
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Reid, Carrie Joan. "Why are Aboriginal people resistant to reporting crime and is it lateral violence?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54570.pdf.
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Hummelle, Laura. "Exploring the mental health needs of aboriginal people in the Capital Health Region." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ62019.pdf.
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Schultz, Clinton. "Factors of holistic wellbeing for members of the Aboriginal health and community workforce." Thesis, Griffith University, 2020. http://hdl.handle.net/10072/392019.
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The following thesis is an explanation of a lore and culture informed perspective of worker wellbeing for the Aboriginal health and community workforce derived from the lived experiences of such workers. The entirety of this perspective required the furthering of current understandings or explanations of social and emotional wellbeing that were further removed from western understandings of being, particularly organisational wellbeing and more inclusive of notions of lore and culture. For the modelling to blossom a bricolage Indigenist methodology was required.
A qualitative methodology incorporating elements of Indigenous standpoint theory, grounded theory, critical theory, autobiographical ethnicity and yarning was used to form a bricolage for this study. This bricolage was developed after acknowledging that none of the above-mentioned approaches on their own quite fit the purposes of the current study however elements of each were considered integral. For the purposes of this study, this bricolage was labelled: Critical Aboriginal Bricolage (CAB).
Critical Aboriginal Bricolage (CAB) offers a culturally responsive research methodology that fits with the need to protect Aboriginal knowledge production and to meet academic rigour. It is an approach that promotes the active search for pieces of methodology that most fit the situation under investigation and for those for whom the investigation is occurring. The aim of CAB is to empower the voice of the subject from the culturally informed and involved perspective of the investigator.
For the knowledge produced to be most relevant to those it was produced for and from whom the knowledge came, the importance of Aboriginal ways of sharing knowledge had to be respected and used. This leads to more weight being applied to knowledge transfer through story rather than strict Western academic expectation. The author of this thesis is unforgiving in this pursuit and considers relevance to the target audience and acceptance of the themes from Aboriginal Elders to be of more value than
Western academic ‘excellence’. The author questions the status of power and authority of and over knowledge by western institutions and the legitimacy of such claims particularly with reference to Indigenist knowledges.
Australia has both an internationally recognised (through being a signatory to the United Nations Declaration of the Rights of Indigenous Peoples (UNDRIP)) and a moral obligation to ensure the wellbeing of Australia’s Aboriginal populations is improved as a national priority. Improvements in health outcomes and well–being are dependent on providing self-determination and sovereignty for Aboriginal peoples. This requires allowing Aboriginal people to utilise their own ontologies and epistemologies at all levels of the lived experience, be those education, work, healing, policy, child rearing, living and even dying. It also requires opportunity for Aboriginal peoples to know and to practice their own law as law is intrinsically linked to self–determination. Lore and culture have always provided Aboriginal peoples with the frameworks required to live well with each other and with place on the Australian continent. Looking at lore and culture to inform future policy and procedure is likely to lead to positive outcomes for Aboriginal peoples.
Aboriginal people as a population group experience far greater burden of disease than other Australians. This is the case across all physical and mental health indicators. There is therefore a greater need for service provision for Aboriginal peoples and communities yet engagement and adherence remain low. Access to culturally informed and appropriate health provision is often mentioned as a barrier to Aboriginal health. One identified effective strategy for increasing engagement with health and community services and further improving adherence to health and community service interventions has been to increase the number of Aboriginal workers within the fields of health and community service work.
Increasing the workforce is only a viable strategy if the workforce is stable. Aboriginal health and community service workers experience high levels of stress driven by multiple and at times unique stressors associated with the work they undertake and the communities in which they live or are from. This culminative stress impacts on the overall wellbeing of workers. Negatively impacted wellbeing is likely to be a factor influencing the high turnover and burnout rates experienced by Aboriginal people employed in health and community service work. Given the unique mix of cultural,
historical, professional and social influences of wellbeing present for Aboriginal health and community service providers it is unlikely that western explanations of workplace stress and worker wellbeing such as those offered around burnout or compassion fatigue for instance will be a true and complete fit for this workforce. Currently there is little work investigating the wellbeing of this particular workforce from a culturally rooted standpoint. As Aboriginal workers are themselves Aboriginal people and community members, if we are to be guided by the UN Declaration then culturally informed and appropriate strategies should be developed to assist with the maintenance of their wellbeing. It is therefore pertinent that strategies are developed to better maintain the wellbeing of Aboriginal workers that are developed from Aboriginal ontologies and epistemologies.
The theories offered in this thesis have come from the knowledge and experience of the workers themselves and may support this important work force in staying strong, supported, resilient and empowered in their work. Notions of lore and culture are prominent and are the basis for the theories offered as they have since the beginning of time kept us strong while caring for each other and caring for country.
A new model of holistic being, highlighting the importance of spirit is offered. This model incorporates lore as paramount in the wellbeing experience for Aboriginal people. It is further suggested that this model could be utilised with any population group as humans, in our great diversity of understandings of well-being and healthcare, all share the same basic structure of being. This involves spirit as core; mind, body and soul (as genetic memory) as a basic framework; and multiple connections influencing our story of self and other. This is all surrounded by a constant flow of positive and negative experiences that influence the choices we make and the expressions of being we create at any given time.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Medicine
Griffith Health
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Ryan, Nicole R. "Closing the Gap: Understanding why Indigenous people are more at risk of reincarceration than non-Indigenous people." Thesis, Griffith University, 2019. http://hdl.handle.net/10072/389691.
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More than 25 years after Australia received the recommendations handed down by the Royal Commission into Aboriginal Deaths in Custody (RCIADIC) Australia’s Indigenous people are still being incarcerated at disproportionate rates compared to their non-Indigenous counterparts, regardless of the attempts made by government to reduce the over-representation of Indigenous people in Australia’s prisons. Scholars have studied prisoner reentry for many years, during which time several risk and protective factors of reincarceration have been identified. However, limited research has examined beyond the question of whether Indigenous people are more likely to return to prison compared to non-Indigenous people. While we know Indigenous people are over-represented at the back-end of the criminal justice system, as more Indigenous people return to prison, and return faster than non-Indigenous people, we have little empirical understanding as to why –Why are Australia’s Indigenous people compared to non-Indigenous people more at risk of reincarceration? The present thesis seeks to unpack this question and develop a better understanding of why Indigenous people are more at risk of reincarceration post-release than non-Indigenous people. In total, three studies using a combination of descriptive, Cox proportional hazard regressions, logistic regressions, chi-square and t-test analyses were conducted with 1238 Queensland Indigenous (n = 303) and non-Indigenous (n = 935) people.
The first study (Chapter 3) expands our understanding by: (a) examining group differences in characteristics within and between reincarcerated and successfully reintegrated people post-release for both groups; (b) identifying whether Indigenous compared to non-Indigenous people are more likely to be reincarcerated post-release; and (c) identifying whether any difference in risk of reincarceration can be partially explained by Indigenous and non-Indigenous peoples’ social experiences prior-to-prison, and/or their prison-life experiences. Results suggests that while there are group differences in characteristics between Indigenous and non-Indigenous people, prison-life experiences can explain little to none of the difference in risk of reincarceration that exists between the two groups. Instead, evidence indicates the difference in risk of reincarceration can largely be explained by Indigenous and non-Indigenous peoples’ static risk factors—those that occurred before incarceration (i.e. demographic, prior criminal history, and social experiences prior-to-incarceration). However, considering risk factors can potentially affect other risk factors, it is possible that by using a single statistical model that controls for Indigenous status any interactive effects with Indigenous status may have been masked.
Study two (Chapter 4) expands on current empirical evidence in four ways. First, study two examines whether racial specific and racial neutral risk factors of reincarceration are present for Indigenous and/or non-Indigenous people. Results found evidence of racial specific risk factors of reincarceration being present for both groups. With evidence suggesting prisoner visitation is a racial specific protective factor against reincarceration for non-Indigenous people only. Study two further explored the visitation-reincarceration relationship to identify (a) if group differences in who gets visited exist; (b) whether there were differences in time to reincarceration for visited prisoners compared to non-visited prisoners; and (c) whether differences in visitation could be explained by social demographic circumstances prior-to-prison, criminal history, and travel distance for Indigenous and non-Indigenous people. Evidence showed differences between groups in the amount people w ere visited, time to reincarceration for visited and non-visited prisoners, and in the likelihood of who got visited.
Study three (Chapter 5) further develops our understanding of why Indigenous compared to non-Indigenous people are more at risk of reincarceration in three ways: (a) by examining whether risk of reincarceration for Indigenous and non-Indigenous people differ by residential location (i.e. city/urban vs rural/remote); (b) identifying how community disadvantage, remoteness, and accessing services post-release effects Indigenous and non-Indigenous peoples’ risk of reincarceration; and (c) by exploring what support services are accessed post-release and by who. Results indicated that residential location does not affect risk of reincarceration for either group and no relationship was identified between community disadvantage and reincarceration for non-Indigenous people. However, results showed community disadvantage to be a protective factor against reincarceration for Indigenous people. Finally, evidence also indicated there are group differences in who accessed services post-release.
Collectively, the three studies presented in this thesis make a significant contribution to existing empirical knowledge of Indigenous and non-Indigenous peoples’ risk of reincarceration. Each study builds on the previous, adding a new piece of the puzzle to what is a complex and multifaceted problem. Overall, the evidence presented in this thesis further demonstrates why it is important for re-entry programs to not only be individually tailored, but also tailored to one’s local environment and culture. The dissertation concludes with a discussion and synthesis of the overall research findings, limitations, and suggestions for future reentry research with Indigenous people in Chapter 6.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Crim & Crim Justice
Arts, Education and Law
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Worthy, Mary, and n/a. "An historical examination of the negotiation processes for a treaty between Aboriginal people and the Australian government set within the political context." University of Canberra. Administrative Studies, 1988. http://erl.canberra.edu.au./public/adt-AUC20061110.170642.
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Fee, Margery. "Romantic Nationalism and the Image of Native People in Contemporary English-Canadian Literature." ECW, 1987. http://hdl.handle.net/2429/11260.
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Martens, Cheryl Elizabeth. "Intellectual disability and Aboriginal people, an overview of current practise and process in institutionalization." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0022/MQ51760.pdf.
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Cardinal, Clifford. "An exploration of high cancer morbidity and mortality in a cohort of Aboriginal people." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape4/PQDD_0001/MQ59787.pdf.
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Gomez-Isaza, Lina Maria. "Aboriginal people in a time of disorder : exploring indigenous interactions with justice in Colombia." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/27951.
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This study of law and aboriginal people in Colombia builds on the premise that law is a form of local knowledge and that state law is reshaped locally, producing outcomes unanticipated by the state itself. Comaroff’s (2001) idea of lawfare, in which the state uses a legal regime to erode local autonomy, reflects the current reality in Colombia, but this notion does not explain this situation entirely. My data come from interviews with aboriginal leaders, experience as a public servant and reading of academic and popular literature. This case study of the Justice and Peace Law of 2005 examines legal processes of the state and aboriginal communities’ public responses to the state and their own internal debates and processes. In the end, I was able to explore the intersection of the state and aboriginal people. Colombia’s unique violence, product of political struggles and economical interests, was supposed to disrupt society has, paradoxically, strengthened community ties. I have drawn three major conclusions to my argument. First, the passage of the JPL has inadvertently strengthened solidarity amongst the Embera – Chamí and other aboriginal groups. Second, this strengthening of solidarity has itself increased indigenous identity; and third, aboriginal justice practices have been transformed and solidified. This too has strengthened community cohesion.
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Marsden, Namaste, Ken Clement, and David Schneider. ""Honouring and caring for Aboriginal people and communities in the fight against HiV/AIDS"." School of Native Human Services, 2000. http://142.51.24.159/dspace/handle/10219/449.
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This paper provides an organizational overview of Healing Our Spirit BC First Nations AIDS Society (Healing Our Spirit) and introduces the holistic healing and Aboriginal specific service delivery model that Healing Our Spirit uses to address the HIV/AIDS epidemic. The HIV/AIDS epidemic compels many Aboriginal communities to deal with the complex issues associated with HIV/AIDS.
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Matiation, Stefan. ""Working together: The CHALN/CAAN Project on legal issues, Aboriginal People and HIV/AIDS"." School of Native Human Services, 2000. http://142.51.24.159/dspace/handle/10219/454.
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The Canadian HIV/AIDS Legal Network (the Legal Network) and the Canadian Aboriginal AIDS Network (CAAN) have recently completed part of a project on legal issues, Aborigional people and HIV/AIDS (the Project). The Project has so far involved two phases, the first intiated by Legal Network and CAAN. The topics addressed include human rights and discrimination, jurisdiction and funding, and testing and confidentiality. Health Canada under the Canadian Strategy on HIV/AIDS provided funding for the Project.
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McCloy, James. "Towards a cross-cultural psychotherapeutic framework for Psychologists working with Western Australian Aboriginal people." Thesis, Curtin University, 2016. http://hdl.handle.net/20.500.11937/48701.
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This study explored non-Aboriginal therapists’ experience of providing psychological interventions to Aboriginal clients and Aboriginal clients’ experience of receiving psychological interventions. The qualitative methodology used was informed and guided by the Aboriginal community within which the research took place and included a Steering Committee. Key themes were the need to establish strong relationships with individuals and communities and address service delivery issues that adversely affect engagement and treatment.
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Omari, Melinda Claire. "Promoting the social and emotional wellbeing of West Kimberley Aboriginal children and youth." Thesis, Curtin University, 2008. http://hdl.handle.net/20.500.11937/1459.
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Aboriginal young people experience a high rate of family violence, alcohol and drug misuse, suicide, sexual abuse, and socioeconomic disadvantage (Gordon, Hallahan & Henry, 2002; Hunter, 1990, 1991c; Kimberley Aboriginal Medical Services Council, 1999; Memmott, Stacy, Chambers & Keys, 2001; Swan & Raphael, 1995). Over the last decade a burgeoning array of policy, services and programs have been developed to combat the social and emotional problems in Aboriginal communities. Despite some successes, Aboriginal children and youth consistently demonstrate poorer outcomes than non-Aboriginal youngsters across most domains of living, including health, mental health, education and vocation (Zubrick et al., 2005). While the evidence-base related to problems in Aboriginal communities has expanded, there is a deficit in knowledge about practical and sustainable interventions to build strengths in remote young Aboriginal people and families, to promote youth and community wellbeing. Even less has been done on the ground to assist remote Aboriginal communities to take action in tackling the problems they face (Atkinson, Bridge & Gray, 1999; Kimberley Aboriginal Medical Services Council & Westerman, 2002; National Aboriginal Health Strategy Working Party, 1989).This qualitative participatory action research project conducted in the West Kimberley Western Australia from 2001 to 2004 was in collaboration with agencies based in Broome and the Bardi people of Ardyaloon Community, One Arm Point. The investigation aimed to (1) identify and explain the mental health and social and emotional problems affecting Aboriginal young people and families living in remote communities in the West Kimberley; and (2) identify and describe goals and methods for intervention to promote social and emotional wellbeing and build resilience in young people and communities. The third aim was to feed back and culturally validate the research findings. The overarching goal of this project was to work in partnership with Ardyaloon Community in prioritising community-based solutions to youth problems. An Aboriginal Project Advisory Group was formed to guide the research and several local project assistants were employed to assist with the field work. The project involved three studies. Overall, 32 Broome-based youth, parents and service providers, and 59 Elders, parents, youth and service providers from One Arm Point were involved in interviews and discussion groups. The findings were discussed and validated by 101 agency and community people. The results indicate a number of risk and resilience factors operating across the individual, family, community and socio-political sphere, including cultural and historical factors influencing youth wellbeing. From the findings, a model for community-based mental health promotion intervention was developed to address youth problems and build strengths prioritised by Ardyaloon Community.
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Stotz, Gertrude, and mikewood@deakin edu au. "Kurdungurlu got to drive Toyota: Differential colonizing process among the Warlpiri." Deakin University, 1993. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051110.142617.
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This thesis is based on fieldwork I carried out between December 1987 and June 1989 while living with the residents of a small Warlpiri Outstation Community situated ca. 75 km north-west of Tennant Creek in the Northern Territory of Australia.
Colonialism is a process whereby incommensurate gender regimes impact differently on women and men and this is reflected in the indigenous response which affects the socialization of Western things.
The notion of the indigenous KIRDA-KURDUNGURLU reciprocity is shown to be consistent with a gender system and to articulate all exchange relations as pro-creative social relationships. This contrasts with the Western capitalist system of production and social reproduction of gendered individuals in that it does not ascribe gender to biological differences between women and men but is derived from a land based social division between Sister-Brother.
Social relationships are put under great strain in an effort to socialize Western things for Warlpiri internal use,
I argue that the colonization of Aboriginal societies is an ongoing process. Despite the historical shift from a physical all-male frontier to the present day cross-cultural negotiations between Aborigines and Non-Aborigines, men still privilege men. The negotiation process for ownership of a Community Toyota is the most recent phenomenon where this can be observed. Male privilege is established by linking control over the access to the Community Toyota with traditional rights to land.
However, the Toyota as Western object has a Western gender identity as well. By pitting women against men it engages people in social conflict which is brought into existence through an organisation of Western concepts based on an alien gender regime.
But Western things, especially the Community Toyota, resist socialization because the Warlpiri do not produce these things. Warlpiri people know this and, to satisfy their need for Western things, they engage them in a process of social differentiation. By this process they can be seen actively to maintain the Western system in an effort to maintain themselves as Warlpiri and to secure the production of Western things.
This investigation of the cultural response to Western influences shows that indigenous gender relations are only maintained through a socially stressful process of socializing Western things.
29
Omari, Melinda Claire. "Promoting the social and emotional wellbeing of West Kimberley Aboriginal children and youth." Curtin University of Technology, School of Psychology, 2008. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=120230.
Full textAbstract:
Aboriginal young people experience a high rate of family violence, alcohol and drug misuse, suicide, sexual abuse, and socioeconomic disadvantage (Gordon, Hallahan & Henry, 2002; Hunter, 1990, 1991c; Kimberley Aboriginal Medical Services Council, 1999; Memmott, Stacy, Chambers & Keys, 2001; Swan & Raphael, 1995). Over the last decade a burgeoning array of policy, services and programs have been developed to combat the social and emotional problems in Aboriginal communities. Despite some successes, Aboriginal children and youth consistently demonstrate poorer outcomes than non-Aboriginal youngsters across most domains of living, including health, mental health, education and vocation (Zubrick et al., 2005). While the evidence-base related to problems in Aboriginal communities has expanded, there is a deficit in knowledge about practical and sustainable interventions to build strengths in remote young Aboriginal people and families, to promote youth and community wellbeing. Even less has been done on the ground to assist remote Aboriginal communities to take action in tackling the problems they face (Atkinson, Bridge & Gray, 1999; Kimberley Aboriginal Medical Services Council & Westerman, 2002; National Aboriginal Health Strategy Working Party, 1989).This qualitative participatory action research project conducted in the West Kimberley Western Australia from 2001 to 2004 was in collaboration with agencies based in Broome and the Bardi people of Ardyaloon Community, One Arm Point. The investigation aimed to (1) identify and explain the mental health and social and emotional problems affecting Aboriginal young people and families living in remote communities in the West Kimberley; and (2) identify and describe goals and methods for intervention to promote social and emotional wellbeing and build resilience in young people and communities. The third aim was to feed back and culturally validate the research findings. The overarching goal of this project was to work in partnership with Ardyaloon Community in prioritising community-based solutions to youth problems. An Aboriginal Project Advisory Group was formed to guide the research and several local project assistants were employed to assist with the field work. The project involved three studies. Overall, 32 Broome-based youth, parents and service providers, and 59 Elders, parents, youth and service providers from One Arm Point were involved in interviews and discussion groups. The findings were discussed and validated by 101 agency and community people. The results indicate a number of risk and resilience factors operating across the individual, family, community and socio-political sphere, including cultural and historical factors influencing youth wellbeing. From the findings, a model for community-based mental health promotion intervention was developed to address youth problems and build strengths prioritised by Ardyaloon Community.
30
Hart, Michael. "An ethnographic study of sharing circles as a culturally appropriate practice approach with aboriginal people." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq23331.pdf.
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Coyle, Jessi. "Connecting the Dots: Case Studies into the ‘Invisible Presence’ of Aboriginal People Living in Victoria." Thesis, Curtin University, 2019. http://hdl.handle.net/20.500.11937/76287.
Full textAbstract:
Recognising that invasion is a structure not an event (Wolfe, 2006) and that settler colonialism shapes the present in significant ways, this thesis investigates the invisible presence of Aboriginal Victorians through a study of the Victorian gold rush and Australian Rules football. As key markers of Australian national identity, the case studies demonstrate the importance of white belonging to identity construction and argue that Aboriginal Victorians are necessarily invisibly present within the settler colonial present (Veracini, 2015).
32
Venn, Tyron James. "Socio-economic evaluation of forestry development opportunities for Wik people on Cape York Peninsula /." St. Lucia, Qld, 2004. http://adt.library.uq.edu.au/public/adt-QU20041216.093003/index.html.
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33
Liu, Qian. "An ethnopharmacological study of medicinal plants of the Kamilaroi and Muruwari aboriginal communities in northern New South Wales." Electronic version, 2006. http://hdl.handle.net/1959.14/416.
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34
Filbert, Katharine M. "Developmental Assets as a Predictor of Resilient Outcomes Among Aboriginal Young People in Out-of-Home Care." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23325.
Full textAbstract:
These two mixed method studies are among the first to focus on resilience among Canadian Aboriginal (i.e., First Nations, Métis, and Inuit) youth living in out-of-home care. The first study was quantitative and consisted of cross-sectional and longitudinal components. For the cross-sectional investigation, the participants consisted of 510 First Nations (237 females, 273 males aged 10-16 years), 39 Métis (15 females, 24 males aged 10-16 years), and 10 Inuit young people (2 females, 8 males aged 10-16 years) who were drawn from an ongoing study of young people in out-of-home care in Ontario collected during 2007-2008. The second Canadian adaptation of the Assessment and Action Record (AAR-C2-2006; Flynn, Ghazal, & Legault, 2006) from the ongoing Ontario Looking After Children (OnLAC) project was used to collect data. The criterion variables were the young person’s self-esteem, score on a suicidality index, educational performance, pro-social behaviour, and positive emotional and behavioural development. The predictor variables included the young person’s gender, ethnicity, age, behavioural difficulties, cognitive impairments, attainment of LAC goals, and number of developmental assets. The longitudinal investigation used the same design as study one, but examined the OnLAC data for year eight (2008-2009) in following 260 young people from the sample in study one. The second study was qualitative and involved interviewing 21 First Nations children and adolescents residing in out-of-home care in northern Ontario to obtain their views about resilience and the factors related to the presence or absence of resilient outcomes. The results provided some support for the hypothesis, in that a greater number of developmental assets were related to more positive outcomes on four of the five criterion variables. The results of the focus groups and in-depth interviews suggested that family members, members of the community (coaches), teachers, and child welfare workers, all play important roles in fostering the youths’ success.
35
McMahon, Thomas. "Aboriginal people and discrimination in the justice system: A survey of Manitoba inmates and related literature." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6859.
Full textAbstract:
The thesis examines how the criminal justice system treats Aboriginal people. While the survey is principally concerned with examining evidence of systemic discrimination, it points out from the beginning that an ineffective justice system needs reform even if it is fair in all respects. I believe the present justice system generally does not protect Aboriginal victims and communities, and intrudes excessively into the lives of offenders without realizing substantial benefits. The thesis concludes that discrimination against Aboriginal persons is widespread in the criminal justice system, and that the system is not serving Aboriginal people well, whether as victims, offenders, or communities. One of the recommendations proposed is for the establishment of Aboriginal justice systems, including criminal law-making powers. Other recommendations are directed at that part of the justice system that will always be governed within the present jurisdictional structures, and calls for blunt measures to make the justice system more effective in protecting victims and reducing discrimination against Aboriginal persons. The thesis concludes that the problems with the justice system are fundamental and in many ways involve inherent contradictions in its operation. (Abstract shortened by UMI.)
36
Hauer, Debra. ""That's how people learn It's through the connection": Collaborative learning in an Aboriginal adult Literacy Centre." Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27590.
Full textAbstract:
Collaborative learning is an important component in adult literacy learning but has not been investigated among Aboriginal adults. The concepts of cognitive apprenticeship and guided participation informs the case study of an Aboriginal adult Literacy Centre. A metaphor of entering a house of literacy learning was used to describe how learners become a part of a community of literacy practice. An individual stands on the threshold with dreams for the future. He or she walks fully into the house by increasing participation in learning activities. Learning occurs through connections with others by sitting together at a round table. The literacy organization, the funding agency and the community act as floorboards in supporting the learners. The findings point to particular patterns of guided participation in Aboriginal settings, may broaden our understanding of social perspective of literacy and may contribute to our knowledge of learning in an urban Aboriginal setting.
37
Hill, Chace. "Has the representation of Aboriginal people in the West Australian changed over a 50 year period." Thesis, Hill, Chace (2015) Has the representation of Aboriginal people in the West Australian changed over a 50 year period. Honours thesis, Murdoch University, 2015. https://researchrepository.murdoch.edu.au/id/eprint/29027/.
Full textAbstract:
Studies have shown that media outlets such as TV, social media and newspapers portray African Americans with respect to crime and social issues when in comparison their White counterparts are generally portrayed with respect to politics. Further with respect to the United Kingdom Muslim people were portrayed more negatively post 9/11. The aim of this paper is to provide an analysis of the representations of Aboriginal people in The West Australian newspaper from 1966 - 2015. The analysis will address three areas: First if The West Australian has represented Aboriginal people negatively. Second if these representations occurred as a result old-fashioned racism and third has the representations of Aboriginal people shifted, over time, to new racism. A qualitative thematic analysis was used to gather codes from within The West Australian. The results from the qualitative thematic analysis identified six major themes; separation within society, negative representation of Aboriginal people, representation of past and culture of Aboriginal people, negative representation of Aboriginal youths, Aboriginal peoples issues are their problem and government mistreatment and failure of Aboriginal people. The themes support previous research on both old-fashioned and new racism. What was different from previous research was that shift towards new racism in The West Australian was from 1980-1990 when, in comparison, the same shift in America happened in the 1960s. When related to Criminology three theories were used to explain Aboriginal over-representation within the Criminal Justice System. These three theories; Strain theory, Labelling theory and Differential Association theory, explain that social strains in conjunction with labelling and negative peer groups create and fuel anti-social and criminal behaviour.
38
Darwell, Marcus Thomas. "Canada and the history without a people, identity, tradition and struggle in a non-status aboriginal community." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ28189.pdf.
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Slutchuk, Rishona J. "The perspective of two-spirit Aboriginal people." 2002. http://hdl.handle.net/1993/7817.
Full textAbstract:
Historically, berdache were seen in a negative light in both Aboriginal and European cultures. Recentiy, the term two-spirit was chosen to identify these people thereby creating a positive spiritual path bridging the historical experience with the contemporary. In the modern sense, the term two-spirit has come to be seen as inclusive while allowing people to use the term in a way that fits their own personal ties. This thesis will illustrate a few of the ways the term two-spirit can be used. It will also examine the historical and contemporary importance of the term. It will focus primarily on contemporary two-spirit Aboriginal people's opinions and provide a closer look at how they choose to define and identify themselves. The journey that two-spirit people have taken to get where they are now will also be examined. Further, a closer look at their history and the reclaiming of their voice, as well as qualitative interviews with people who identify as two-spirited, will be presented. In the final analysis, there is much more to identifing oneself as two-spirited than just speaking the words. It is a process, a journey and, for some, a dream. Two-spirit Aboriginal people were chosen by their Creator to walk in both worlds - the physical and spiritual and they were chosen to mediate between men and women. Two-spirit is a positive word with a beautiful and harmonious balance that encompasses all people and it has a definite place within Aboriginal culture.
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Lee, Wei-Chen, and 李蔚貞. "Comparisons of Long-Term Care Utilization between Disabled Aboriginal and Non-aboriginal People." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/94929742232957289806.
Full textAbstract:
碩士國立臺灣大學
衛生政策與管理研究所
96
The needs of long-term care have been increasing because of aging of population. However, based on previous literature in Taiwan, aboriginal people need more long-term care than non-aboriginal people. Research on long-term care utilization of minorities also demonstrated that aboriginal people (or subordinate group) prefer community-based and home-based care while non-aboriginal people (or dominant group) prefer institutional services. Data used in this research was collected in the second-stage survey of “ 2001 Long-term Care Need Assessment in Taiwan.” A national representative sample of 550 50-year-old disabled aboriginal people was studied, comparing with non-aboriginal people by the level of dependency. The comparisons between these two people show that: higher percentage of aboriginal people were found in those who were female, young, with no spouse, most with elementary school diploma, not entitled to social welfare benefits, had less long-term care resources, had more children, with equal disable degrees, had less chronic impairment and needs in nursing care. In terms of service utilization, the rate of using no service by aboriginal people is higher than by non-aboriginal people. Also, a multiple logistic regression analyzing the relationship between different ethnics and different services provides significant evidence that aboriginal people prefer community-based and home-based care over institutional services. The Andersen Behavioral Model was used to examine the factors associated with using community-based or home-based care, hiring a foreign care aide or using institutional services among the disabled aboriginal and non-aboriginal people. Bivariable and multivariable analyses showed that after controlling for the level of dependency, factors including material status (with no spouse), education (with no school diploma), entitlement to social welfare benefits, the level of dependency (those who were severely dependent) and needs in nursing care (more needs) were noticeably associated with using community-based and home-based care; factors including marital status (had spouse), education (with high school diploma and above), entitlement to social welfare benefits, abundance in long-term care resources, the level of dependency (those who were severely dependent), chronic conditions (more diseases) and needs in nursing care (more needs) were noticeably associated with hiring care aid; factors including material status (with no spouse), education (high school diploma and above), entitlement to social welfare benefits, abundant in long-term care resources, the level of dependency (those who were severely dependent) and needs in nursing care (more needs) were noticeably associated with using institutional service. As for non-aboriginal people, disabled ones with elementary school diploma were inclined to use community-based and home-based care; however, disabled people who were at least with high school diploma were inclined to hire care aid; and disabled people who were at most with elementary school diploma, had insufficient long-term care resources and had more needs in nursing care were inclined to use institutional care. To sum up, this study concluded that there is difference in using long-term care between aboriginal people and non-aboriginal people. Besides, factors influencing their utilization of long-term care are distinct. Based on these findings, I propose two suggestions: one is the program to strengthen the community resources to aboriginal people according to their culture and lifestyle; the other policy is to review the policy of long-term care in terms of resources distribution by taking into account of the disabled minorities, principle of fairness as well as citizens’ rights to wellbeing. Because this research used the data from secondhand information source, there are some limitations in analyzing these samples and variables properly. I suggest that in the future, researchers could collect more variables and more detailed information, and conduct cohort study to develop a complete database of aboriginal people to serve as a better policy making reference.
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"CAN CONTACT MAKE A DIFFERENCE?: EXAMINING THE EFFECTS OF CONTACT ON NON-ABORIGINAL PEOPLE’S ATTITUDES TOWARD ABORIGINAL PEOPLE." Thesis, 2014. http://hdl.handle.net/10388/ETD-2014-04-2028.
Full textAbstract:
Utilizing survey data collected through the City Planning and Indigeneity on the Prairies (CPIP) Project in the summer of 2014 this thesis examines what, if any, affect contact between Aboriginal and non-Aboriginal people has on non-Aboriginal people’s racial attitudes. Two hypotheses are tested: contact with Aboriginal people reduces new and old-fashioned racism attitudes amongst non-Aboriginal people; and contact has greater effect on the racial attitudes of those with lower education levels than those with higher education levels. Key findings indicate that both hypotheses are in fact correct but each with its own caveats.
42
Gosek, Gwen M. "Towards an understanding of suicide among Aboriginal people." 2009. http://hdl.handle.net/1993/3753.
Full textAbstract:
Suicide rates among the Aboriginal people of North America have increased at an alarming rate over the past three decades. While not all Aboriginal communities reflect the increasing rates, the overall increase, especially among the 15 to 24 year old age group, is a grave concern at the societal, community, family and individual levels. While the concerns related to suicide in Aboriginal communities are documented in the literature, the information is generally researched and presented from a mainstream perspective or approach. The objectives of this study were to develop an overview of suicide in Aboriginal communities from an Aboriginal perspective and to explore the use of the Medicine Wheel as a culturally appropriate approach to understanding and working with suicide with Aboriginal people. The process included a literature review of Durkheim's theory on suicide which is a theory commonly drawn on to interpret the incidence of suicide in Aboriginal populations. The literature review also includes an overview of Aboriginal and mainstream society's world views, an overview of the occurrence of suicide in the Aboriginal communities and of the Medicine Wheel concept. The purposes of the literature review were: l) to provide a basis for determining the incidence and factors associated with Aboriginal suicide,2) to compare the world views of mainstream society and Aboriginal people, 3) to develop an understanding of Durkheim's theory as it is applied to Aboriginal suicide, and 4) begin to conceptualize the Medicine Wheel in relation to an Aboriginal world view. An important aspect of this study included interviews with traditional elders and Aboriginal community leaders in order to develop a deeper understanding of the Aboriginal view of suicide in the community and of the Medicine Wheel concept. Although the interview responses were supportive of the literature review of suicide among Aboriginal people in many respects, there were differences in the emphasis placed on contributing factors. The research available on Aboriginal world view, indicates a contrast between the world views of mainstream society and Aboriginal people. These differences in world views present a challenge to applying a Durkheimian approach to suicide in the Aboriginal context. The challenges of applying Durkheim's concept of anomie and the possibility of incorporating the Medicine Wheel concept are discussed in terms of implications in the field of social work.
43
Chuang, Chin-win, and 莊靜雯. "Thesis Title: Taiwan Aboriginal People Social Workers’ Thoughts of Taiwan Aboriginal People Social Work– A First Study by Han Nationality Graduate Student." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/39228305993206041337.
Full textAbstract:
碩士東吳大學
社會工作學系
93
This study was conducted by a Han nationality graduate student to explore three Taiwan Aboriginal people social workers’ main thoughts of their Taiwan Aboriginal people identity and Taiwan Aboriginal people social work. The purposes of this study were to understand the interviewees’ cognition of their ethnic identity, their social work experience and thoughts, and their thoughts of Taiwan Aboriginal people social work’s intrinsic properties. For the literature review, the study employed social work’s “person in situation” perspective. It is believed that besides their own ethnic identity and profession identity, Taiwan Aboriginal people social workers also need to deal with their identity and profession status in Taiwan society and try to construct their own thoughts of Taiwan Aboriginal social work based on the influence and conflicts that arise from the precedent factors. Therefore, besides defining the meaning of ethnic identity, this study also tried to analyze how Taiwan society defines the position of Taiwan Aboriginal people social work by the following factors: Taiwan Aboriginal people development history, national policy for Taiwan Aboriginal people and the transition of social welfare system, Taiwan Aboriginal people social movements, and the process of Taiwan social work professionalization, in order to understand the social context and the working environment that the subjects have contacted with. The interview of this study was conducted by a semi-constructed method. The presentation of the result was focused on the interviewees’ cognition of their ethnic identity, their social work experience and thoughts, and their thoughts of Taiwan Aboriginal people social work’s intrinsic properties and development. The interviewee in this study believed that the Taiwan Aboriginal people social work’s intrinsic properties should include the followings tasks：let clients find their own abilities; enhance clients’ self-image; find the clients’ edges; help them to create job opportunity; inherit their tradition and try to apply it to social work; to propagandize them through concrete and real subjects; learn the rules to survive in the society; help Aboriginal people living in the city to adapt to the society. Those intrinsic properties were especially presented here for Taiwan Aboriginal people social worker’s reference when they practice. Finally, the suggestions of this study were as follows: 1. Breaking the public’s prejudice and stereotype of Taiwan Aboriginal people through propagandizing and interaction, 2. Upgrading the Taiwan Aboriginal people-based social work practice and research, 3. Two factors of Taiwan Aboriginal people social work are to develop the “help” mode by integrating traditional heritage and work rights, 4. Developing more diversity culture characteristics for Taiwan Aboriginal people social work education, and 5. Promoting certifications and professional education of Taiwan Aboriginal people social worker to enhance the quality and quantity of the social work professionals.
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Loban, Heron. "Aboriginal and Torres Strait Islander people and consumer law." Thesis, 2018. https://researchonline.jcu.edu.au/56957/1/JCU_56957-loban-2018-thesis.pdf.
Full textAbstract:
The literature identifies a number of underlying issues that impact on the consumer protection of Aboriginal and Torres Strait Islander people. These issues arise from locational (remoteness), historical (protection and assimilation policies enacted through the colonial process) and cultural factors (rooted in tradition, customs and relationships to people and place). These factors act as a unique combination of circumstances which require a specific approach to consumer protection – one that addresses these issues and redresses 'advantage' and 'disadvantage' and 'power' and 'vulnerability'. A significant gap in the literature is an understanding of the role of culture in consumer transactions involving Aboriginal and Torres Strait Islander people; how to address locational issues; and the enduring historical impact of colonisation on the consumer behaviour of Aboriginal and Torres Strait Islander people. This thesis aims to contribute to this knowledge gap.
The case law points to a particular need to look at options such as increased regulation in respect of matters such as unconscionable conduct, and misleading and deceptive conduct. It also indicates a greater need for access to legal education and community awareness about the consumer protections available to them and how best to exercise these legal rights especially for Aboriginal and Torres Strait Islander people living in remote Australia – to address locational 'disadvantage'. These issues will be explored in depth throughout this thesis including through an analysis of the data collected from semi-structured interviews.
Literacy, numeracy, commercial acumen and financial literacy also appear to impact on Aboriginal and Torres Strait Islander consumers in the same way they did 25 years ago, as evidenced by the analysis in Chapter 2 of the case law over this period. Inequality experienced as a result of socio-economic factors will continue to place Aboriginal and Torres Strait Islander consumers at a 'disadvantage' for as long as this inequality (gap) remains.
Positively, there is one area in which change is occurring; this is in respect of young Aboriginal and Torres Strait Islander people. Aboriginal and Torres Strait Islander consumer 'vulnerability' within the new generation has in some ways decreased as a consequence of generational differences and generational change within the Aboriginal and Torres Strait Islander population.
The influence of culture and Aboriginal and Torres Strait Islander values (such as relationality) is strong and continues to contribute to Aboriginal and Torres Strait Islander consumers' 'vulnerability'.
There are challenges present in the consumer protection law that negatively impact on an Aboriginal and Torres Strait Islander person's ability to make informed decisions relate to interpretation and enforcement processes. Rather, the weight of the data together with an analysis of the case law leads to the conclusion that the law is sufficient but that problems lie in the broader themes of discrimination, socio-economic disadvantage and access to justice.
Addressing Aboriginal and Torres Strait Islander consumer 'vulnerability' and 'disadvantage' cannot be attended to by the consumer protection laws alone, nor simply by consumer watchdogs, courts, financial counsellors and lawyers working independently from one another. A combination of all of these is required, pieced together within a broader strategy for improving all aspects of the lives of Aboriginal and Torres Strait Islander people.
45
Sibthorpe, Beverly. ""All our people are dyin' ": diet and stress in an urban Aboriginal community." Phd thesis, 1988. http://hdl.handle.net/1885/109811.
Full textAbstract:
This is primarily a study of dietary practices and nutrient intakes in
relation to health in an urban Aboriginal community in New South Wales.
It examines the assumption that poor diet is one of the major, if not
the major, contributing factors in poor Aboriginal health. The data
indicate that in the community studied dietary patterns were consistent
with those of the wider society. Intakes of nutrients were not always
optimal compared with recommended dietary intakes (RDIs) for Australia,
but compared to the rest of the Australian population, and different
sub-sections within it, they were not as poor as expected. In
particular, the high fat, high sugar, largely vitamin deficient diet
frequently assumed to be ubiquitous in Aboriginal communities is not
supported by this study. Consequently, it is argued that the importance
of the role of diet in poor Aboriginal health may have been over-stated.
In re-evaluating the current emphasis on diet and other 'lifestyle'
factors it is suggested that the scope of the analysis needs to be
considerably broadened to include other factors which may be more
ambiguous in terms of their effects on health. What seems particularly
important is the high level of stress evident in the community studied.
This stress seems to be derived from a particular set of historical and
contemporary social conditions which, it is argued, need to be more
fully considered as part of the totality of environmental factors which
impinge on the health of Aborigines in settled Australia.
46
Butler, Julianne. ""One time ago": an urban Aboriginal tribalography." Thesis, 2009. http://hdl.handle.net/1959.13/38345.
Full textAbstract:
Masters Research - Master of Social ScienceI identify as Koori and belong to the Worimi and Bundjalung peoples of N.S.W. I grew up in the inner city suburb of Waterloo and spent school holidays at Port Stephens with my Grandparents who informed me of the world, the ways of the ‘Old People’ and our link with them. I also developed links to my Father’s north coast country and to a pan-Aboriginal community in Sydney. At a meeting at the Aborigines Progressive Association I met Wayne and we have been married for 41 years. We have one daughter Kathleen and we are enjoying a ‘second parenthood’ with grandchildren Phoebe, Andrew and Harrie. Through my writing I hope to contribute to overturn the myths, which continue to oppress my people. This thesis uses the method of tribalography developed by Choctaw author LeAnne Howe (2002) to contextualise my life experience and research journey as part of the broader Indigenous encounter with modernity. In reviewing the literature relevant to this area I expand on the concept of tribalography to make this a foundational philosophy in approaching Aboriginal women’s autobiography. As such the three key works cited are part of my extended kinship network. I also engage with the debate on the differences between Western and Indigenous knowledges and a general historical overview of colonial and twentieth century attitudes and policies towards Aboriginal peoples to provide the external context of the life histories discussed. Methodologically, I use different voices, from a naturalistic representation of oral history to a literature-based analysis of theory and historical events. This includes an analysis of the family photographs for their value in oral history and ethnographic insight. I also use other forms of primary source material such as newsletters from the organisations that I was involved in during the 1960’s and the Dawn magazine, which was the official newsletter for the Aborigines Welfare Board. I also include collaboratively written work with my daughter that exemplifies the multi-generational continuance of tribalography.
47
Butler, Julianne. ""One time ago": an urban Aboriginal tribalography." 2009. http://hdl.handle.net/1959.13/38345.
Full textAbstract:
Masters Research - Master of Social ScienceI identify as Koori and belong to the Worimi and Bundjalung peoples of N.S.W. I grew up in the inner city suburb of Waterloo and spent school holidays at Port Stephens with my Grandparents who informed me of the world, the ways of the ‘Old People’ and our link with them. I also developed links to my Father’s north coast country and to a pan-Aboriginal community in Sydney. At a meeting at the Aborigines Progressive Association I met Wayne and we have been married for 41 years. We have one daughter Kathleen and we are enjoying a ‘second parenthood’ with grandchildren Phoebe, Andrew and Harrie. Through my writing I hope to contribute to overturn the myths, which continue to oppress my people. This thesis uses the method of tribalography developed by Choctaw author LeAnne Howe (2002) to contextualise my life experience and research journey as part of the broader Indigenous encounter with modernity. In reviewing the literature relevant to this area I expand on the concept of tribalography to make this a foundational philosophy in approaching Aboriginal women’s autobiography. As such the three key works cited are part of my extended kinship network. I also engage with the debate on the differences between Western and Indigenous knowledges and a general historical overview of colonial and twentieth century attitudes and policies towards Aboriginal peoples to provide the external context of the life histories discussed. Methodologically, I use different voices, from a naturalistic representation of oral history to a literature-based analysis of theory and historical events. This includes an analysis of the family photographs for their value in oral history and ethnographic insight. I also use other forms of primary source material such as newsletters from the organisations that I was involved in during the 1960’s and the Dawn magazine, which was the official newsletter for the Aborigines Welfare Board. I also include collaboratively written work with my daughter that exemplifies the multi-generational continuance of tribalography.
48
張淑華. "The differences in ethnic identity and social networks between aboriginal and non-aboriginal people in Yilan." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/73379742480701346875.
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Malamoo, Leone Sherina. "The legacy of the exclusion of Aboriginal people in Australia." Master's thesis, 2017. http://hdl.handle.net/1885/118268.
Full textAbstract:
My placement as a Master of Philosophy in Applied Epidemiology
(MAE) scholar was with the Australian Institute of Aboriginal and
Torres Strait Islander Studies (AIATSIS); later based at the
National Centre for Epidemiology and Population Health (NCEPH).
In meeting my Masters requirements I conducted an epidemiology
project using mixed methods entitled ‘A community perspective
of Burdekin rot’ - based on the anecdotal reports of
‘Burdekin rot’ and the perceived higher incidence of cancer
(and death) in the Burdekin community. Analysis of cancer
incidence and geographic level analysis of Queensland Cancer
Registry data was conducted for the period 2003-2012 to ascertain
whether cancer rates and mortality rates vary between the
Aboriginal and Torres Strait peoples and the general population
within each Statistical Division (SD) of Queensland. Qualitative
interviews were conducted to understand the experiences of
Aboriginal and Torres Strait Islander peoples living in the
Burdekin region in terms of cancer diagnosis, treatment and
treatment outcomes.
I conducted a cross sectional study and analysis of the 2010
Australian Capital Territory (ACT) Inmate Health Survey to
determine if contact (phone and visits) was associated with lower
levels of psychological distress. Comparisons of proportions
between a range of exposure variables and the outcome variable of
psychological distress were conducted to further examine any
association between mild to severe psychological distress.
Further, as a team member within NCEPH in collaboration with Qld
Health I assisted in an outbreak investigation primarily with
undertaking hypothesis generating questionnaires for an outbreak
of Salmonella Saintpaul cases in Qld. Case information was
provided by Qld Health including case pathology reports. My role
in the outbreak included case interviews, data analysis comparing
current data to Qld S. Saintpaul data 2006-2014 and preparing a
brief for OzFoodNet in terms of a possible multi-jurisdictional
outbreak of S. Saintpaul.
My final project to meet study requirements was the evaluation of
the Queensland Cancer Registry specifically concerning the
completeness of Aboriginal and Torres Strait Islander status
data.
A teaching component of the MAE program core competency was
fulfilled via a group teaching session on measurement bias to the
2015 MAE cohort. Also, developing and conducting a Lesson from
the Field (LFF) component on cultural awareness and appropriate
community engagement and partnership when conducting research
with Aboriginal and Torres Strait Islander peoples.
50
"Exploring prejudice toward Aboriginal people: Interviews with White Canadian university students." Thesis, 2013. http://hdl.handle.net/10388/ETD-2013-08-1216.
Full textAbstract:
Although Aboriginal people in Canada are subject to marginalization and racism, researchers have devoted limited attention to studying White Canadians’ prejudice toward this group. In addition, little qualitative research has been conducted with individuals known to possess prejudiced attitudes. This study addressed these gaps in the literature. A two-part mixed-methods approach was employed. In Phase 1, a questionnaire was administered to 192 non-Aboriginal undergraduate students. Endorsement of old-fashioned prejudice was somewhat low, though a sizeable minority of participants (29%) scored above the midpoint on this measure. The mean score on the modern prejudice measure was above the scale midpoint, and the majority of the sample (61%) scored above the midpoint, suggesting that modern prejudice toward Aboriginal people was fairly prevalent in this sample. Phase 1 participants who scored above the midpoint on one or both prejudice measures and reported a White ethnicity were invited to participate in an interview. Interviews with 13 of these individuals (nine women and four men) were analyzed using interpretative phenomenological analysis. The themes that emerged have provided insight into the ways in which old-fashioned and modern prejudiced attitudes toward Aboriginal people are created and maintained. The socialization process emerged as a key contributor to participants’ attitudes toward Aboriginal people (e.g., internalization of stereotypes about Aboriginal people). Modern prejudiced sentiments mainly revolved around the perceived unfairness of the presumed special treatment of Aboriginal people in Canada. Ambivalence toward Aboriginal people, a core feature of modern prejudice, was also observed.
Consistent with the conceptualization of old-fashioned prejudice, some participants implied that Aboriginal people possess inherent inferiorities (e.g., poor work ethic) that are responsible for the social problems they encounter. This was often linked to a perception that Aboriginal people have the choice to advance themselves, but many are content with being financially dependent on the government. It is posited that participants’ apparent surface-level evaluations and understandings of Aboriginal people and social issues demonstrate that increased awareness and education may be needed among the Canadian public (e.g., regarding societal factors that serve to maintain inequality). Limitations of this study along with avenues for future research are also discussed.