Journal articles: 'Aboriginal people'

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Christie, M. J. "What is a Part Aborigine?" Aboriginal Child at School 14, no. 1 (March 1986): 37–40. http://dx.doi.org/10.1017/s0310582200014152.

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There can be no ethnic group in Australia that displays as much diversity as the Australian Aborigines. Their lifestyles range from hunting and gathering in the most remote corners of Australia, through a more settled existence in outback country towns and on the fringes of towns and cities, to an ongoing struggle to survive in the hearts of Australia’s biggest cities. What is it that unites all Aboriginal people regardless of where they live? Many people, white Australians especially, seem to think that it is the racial characteristics, skin colour and “blood”, which makes an Aborigine. To these people, the darker a person’s skin is, the more Aboriginal they are. When this sort of thinking predominates, as it so often does, many Aboriginal people start finding themselves robbed of their Aboriginality. People tell them that they are only half or a quarter Aborigine, or a “part Aborigine”.

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Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity." Tourist Studies 10, no. 3 (December 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.

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In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.

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Ofner-Agostini, Marianna, Andrew E. Simor, Michael Mulvey, Elizabeth Bryce, Mark Loeb, Allison McGeer, Alex Kiss, and Shirley Paton. "Methicillin-ResistantStaphylococcus aureusin Canadian Aboriginal People." Infection Control & Hospital Epidemiology 27, no. 2 (March 2006): 204–7. http://dx.doi.org/10.1086/500628.

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We describe 279 hospitalized Canadian aboriginals in whom methicillin-resistantStaphylococcus aureus(MRSA) was detected. They were identified in 38 Canadian hospitals from 1995 through 2002. Compared with nonaboriginals, aboriginals were more likely to be younger than 18 years of age (OR, 1.8;P<.0001), to have had an MRSA infection (OR, 3.8;P<.0001), and to have had MRSA isolated from specimens of skin or soft tissue (OR, 4.1;P= .016). The clinical features of MRSA infection in aboriginals are distinct from those in the general patient population with MRSA infection in Canadian hospitals, and the genetic background of MRSA isolates from aboriginals also varies from that of strains from the non-aboriginal population.

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Ospina, Maria B., Brian H. Rowe, Donald Voaklander, Ambikaipakan Senthilselvan, Michael K. Stickland, and Malcolm King. "Emergency Department Visits after Diagnosed Chronic Obstructive Pulmonary Disease in Aboriginal People in Alberta, Canada." CJEM 18, no. 6 (May 16, 2016): 420–28. http://dx.doi.org/10.1017/cem.2016.328.

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AbstractObjectivesThis retrospective cohort study compared rates of emergency department (ED) visits after a diagnosis of chronic obstructive pulmonary disease (COPD) in the three Aboriginal groups (Registered First Nations, Métis and Inuit) relative to a non-Aboriginal cohort.MethodsWe linked eight years of administrative health data from Alberta and calculated age- and sex-standardized ED visit rates in cohorts of Aboriginal and non-Aboriginal individuals diagnosed with COPD. Rate ratios (RR) with 95% confidence intervals (CIs) were calculated in a Poisson regression model that adjusted for important sociodemographic factors and comorbidities. Differences in ED length of stay (LOS) and disposition status were also evaluated.ResultsA total of 2,274 Aboriginal people and 1,611 non-Aboriginals were newly diagnosed with COPD during the study period. After adjusting for important sociodemographic and clinical factors, the rate of all-cause ED visits in all Aboriginal people (RR=1.72, 95% CI: 1.67, 1.77), particularly among Registered First Nations people (RR=2.02; 95% CI: 1.97, 2.08) and Inuit (RR=1.28; 95% CI: 1.22, 1.35), were significantly higher than that in non-Aboriginals, while ED visit rates were significantly lower in the Métis (RR=0.94; 95% CI: 0.90, 0.98). The ED LOS in all Aboriginal groups were significantly lower than that of the non-Aboriginal group.ConclusionsAboriginal people with COPD use almost twice the amount of ED services compared to their non-Aboriginal counterparts. There are also important variations in patterns of ED services use among different Aboriginal groups with COPD in Alberta.

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BROOKE, C. J., T. V. RILEY, and D. J. HAMPSON. "Comparison of prevalence and risk factors for faecal carriage of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in four Australian populations." Epidemiology and Infection 134, no. 3 (September 15, 2005): 627–34. http://dx.doi.org/10.1017/s0950268805005170.

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This study examined the prevalence of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in different Western Australian (WA) populations. Faecal samples included 287 from rural patients with gastrointestinal symptoms, comprising 142 from non-Aboriginal and 145 from Aboriginal people; 227 from recent healthy migrants to WA from developing countries; and 90 from healthy non-Aboriginal individuals living in Perth, WA. DNA was extracted from faeces, and subjected to PCR assays for both species. B. pilosicoli-positive individuals were confined to the rural Aboriginal (14·5%) and migrant (15·0%) groups. B. aalborgi was detected at a lower but similar prevalence in all four groups: rural non-Aboriginals, 5·6%; rural Aboriginals, 6·9%; migrants, 7·9%; controls, 5·6%. In migrants and Aborigines, the presence of B. pilosicoli and B. aalborgi was associated (P<0·001), suggesting that colonization by B. pilosicoli may be facilitated by colonization with B. aalborgi. Amongst the Aboriginal patients, logistic regression identified both spirochaete species as being associated with chronic diarrhoea, failure to thrive and being underweight. Both species may have pathogenic potential, but B. aalborgi appears more host-adapted than the opportunistic B. pilosicoli.

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Guider, Jeff. "Why Are So Many Aboriginal Children Not Achieving At School ?" Aboriginal Child at School 19, no. 2 (May 1991): 42–53. http://dx.doi.org/10.1017/s0310582200007410.

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In 1988 the Aboriginal Education Policy Task Force called for broad equity between Aboriginal people and other Australians in access, participation, and outcomes at all stages of education. Aboriginals are not achieving a comparative level of success at school compared to non-Aboriginals. Symptomatic of problems in our schools are, the over representation of Aboriginals in lower classes, the high drop-out rate of Aboriginal children and their low participation rates in the senior years of high school. Some 17% of Aboriginal youth continue their schooling to year 12 compared to 49% of all students (Department of Employment, Education and Training, 1988, p.7). The failure of Aboriginal children to achieve at school has been widely interpreted as an individual failure on the part of Aboriginal children. Poor attainment has been attributed to lower I.Q. and ability, inadequate home environments, and poor parenting and not to the inadequacies of the education provided, to prejudices Aboriginal children face or to the active resistance by Aboriginal people to the cultural destruction implicit in many educational programs (McConnochie, 1982, p.20). An examination of the determinants of school success shows that Aboriginal children’s cultural values, beliefs and practices and Australian schools are often in conflict. To improve the outcomes for Aboriginal children schools are required to assess whether or not they are catering for the inherent needs and talents of individual Aboriginal children.

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

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

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

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

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9

Broe, GA (Tony), and Kylie Radford. "Multimorbidity in Aboriginal and non‐Aboriginal people." Medical Journal of Australia 209, no. 1 (July 2018): 16–17. http://dx.doi.org/10.5694/mja18.00348.

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10

Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia." Psychiatric Bulletin 23, no. 6 (June 1999): 364–66. http://dx.doi.org/10.1192/pb.23.6.364.

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When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.

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

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

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Pring, Adele. "Aboriginal Studies at Year 12 in South Australia and Northern Territory." Australian Journal of Indigenous Education 17, no. 5 (November 1989): 21–26. http://dx.doi.org/10.1017/s0310582200007094.

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Aboriginal Studies is now being taught at Year 12 level in South Australian schools as an externally moderated, school assessed subject, accredited by the Senior Secondary Assessment Board of South Australia.It is a course in which students learn from Aboriginal people through their literature, their arts, their many organizations and from visiting Aboriginal communities. Current issues about Aborigines in the media form another component of the study.

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

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

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Power, Des. "Australian Aboriginal Deaf People and Aboriginal Sign Language." Sign Language Studies 13, no. 2 (2013): 264–77. http://dx.doi.org/10.1353/sls.2013.0000.

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Ryan, Chris, and Jeremy Huyton. "Tourists and Aboriginal people." Annals of Tourism Research 29, no. 3 (July 2002): 631–47. http://dx.doi.org/10.1016/s0160-7383(01)00073-1.

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McGaughey, Fiona, Teodora Pasca, and Sarah Millman. "The road ahead: Driver’s licensing and the over-incarceration of Aboriginal peoples in Western Australia." Alternative Law Journal 43, no. 3 (August 16, 2018): 184–91. http://dx.doi.org/10.1177/1037969x18788677.

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Western Australia is the Australian state with the highest incarceration rates of Aboriginal people. This article examines the laws and policies governing driving offences, driver’s licensing, and fines in Western Australia and their implications for Aboriginal people. The Aboriginal rate of imprisonment for licensing offences in Western Australia is significantly higher than the rate for non-Aboriginal people, with the overrepresentation being particularly stark within regional areas. Geographical, cultural, financial, and social barriers inhibit the accessibility of driver’s licensing services for Aboriginal people, while an acute need to drive in Aboriginal communities can lead to unlicensed driving. As a result, Aboriginal people are imprisoned for unlicensed or disqualified driving or fine defaults, with harmful impacts on Aboriginal communities. The article makes recommendations for law reform, to be considered in consultation with Aboriginal communities in adherence with Australia’s obligations regarding self-determination, consultation, representation and consent in the United Nations Declaration on the Rights of Indigenous Peoples.

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Watsford, P. "Teacher Education Courses : Improving the educational opportunities of Aboriginal and Torres Strait Islander people." Aboriginal Child at School 14, no. 1 (March 1986): 41–47. http://dx.doi.org/10.1017/s0310582200014164.

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A dramatic increase in the number of Aborigines and Torres Strait Islanders undertaking teacher education courses in Colleges of Advanced Education and Universities has occurred over the past ten years. In 1976 it was estimated that there were approximately 59 Aboriginal Teacher Education students throughout Australia (Anderson § Vevoorn, 1983:122). Today, in one institution alone - James Cook University - there are almost double this number. It is estimated that there were approximately 400 Aboriginal/Islander student teachers in 1985.

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Fesl, E. "Language Death and Language Maintenance: Action Needed to Save Aboriginal Languages." Australian Journal of Indigenous Education 13, no. 5 (November 1985): 45–50. http://dx.doi.org/10.1017/s0310582200014061.

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Language death can occur naturally, and in different ways, or it can be caused by deliberate policy. This is how deliberate practices and policies brought it about in Australia. •Diverse linguistic groups of Aborigines were forced into small missions or reserves to live together; consequently languages that were numerically stronger squeezed the others out of use.•Anxious to ‘Christianise’ the Aborigines, missionaries enforced harsh penalties on users of Aboriginal languages, even to the point of snatching babies from their mothers and institutionalising them, so they would not hear their parental languages.•Aboriginal religious ceremonies were banned; initiations did not take place, and so liturgical, ceremonial and secret languages were unable to be passed on. As old people died, their languages died with them.•Assimilationist/integrationist policies were enforced which required Aborigines to attend schools where English-only was the medium of instruction.•Finally, denigration of the Aboriginal languages set the seal on their fate in Victoria (within forty years of white settlement, all Gippsland languages had become extinct), most of New South Wales, South Australia and Queensland. Labelling the languages “rubbish”, “heathen jargon”, “primitive jibberish”, and so on, made Aboriginal people reluctant to use their normal means of communication.

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Korwa, Johni R. V. "The Resistance Movement of Aboriginal People To Fight Against The Plans For A Nuclear Waste Dump In South Australia." Papua Law Journal 1, no. 2 (October 25, 2018): 271–92. http://dx.doi.org/10.31957/plj.v1i2.592.

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Aborigine is the indigenous people of Australia who have attempted to oppose the proposal for South Australia to host an international nuclear dump. Even though the rights of indigenous people have been recognized by the United Nations Declaration on the Rights of Indigenous Peoples, the treatment they receive are not in accordance with the standard of living. The object of this this paper is to examine the struggle of Aboriginal Australia as indigenous people who seek to ensure their basic rights to clean environment from nuclear waste by using normative juridical method. The results of the paper show that Aboriginal people have commenced their struggle by the formation of global movement in the form of local campaign (Kupa Piti Kungka Juta), Australian Nuclear Free Alliance (ANFA), in collaboration with Amnesty International and the International Campaign to Abolish Nuclear Weapons (ICAN). All efforts are made to pressure the Australian government not to consider South Australia as a nuclear waste disposal site. This is because nuclear waste can have an impact on public health and environmental damage, trigger nuclear war, and become a threat to the land of Aboriginal people.

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Rand, Julia. "Residential Schools: Creating and Continuing Institutionalization among Aboriginal Peoples in Canada." First Peoples Child & Family Review 6, no. 1 (May 4, 2020): 56–65. http://dx.doi.org/10.7202/1068896ar.

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Many Aboriginal peoples in Canada have experienced, directly or indirectly, the effects of residential schools. Some Aboriginal people have also experienced the phenomenon known as institutionalization, as a result of residential school experiences, experiences over which they had no control and that were demanded by law. Some Aboriginal people in Canada have moved from the residential school institutions to similar newly developed institutions such as shelters and to established institutions such as the correctional system, or both. Indeed, Aboriginal peoples are overrepresented in all such institutions. In this paper, I seek to demonstrate the association between Aboriginal peoples’ experiences in and of residential schools and subsequent adult institutionalization. Attempts to ‘civilize’ Aboriginal peoples through cultural assimilation may have instead resulted in intergenerational institutionalization among many Aboriginal peoples in Canada.

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Lindemann, Paula. "Brisbane Urban Aboriginal Materials Kit." Aboriginal Child at School 17, no. 2 (May 1989): 3–4. http://dx.doi.org/10.1017/s0310582200006660.

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The Brisbane Urban Aboriginal Materials were developed in response to a need - that is the scarcity of teaching materials related to urban Aboriginal lifestyles. They provide classroom materials for teachers which give insights into the lifestyles of Aboriginal people in Brisbane at this time.The materials provide both teachers and students with an opportunity to gain a greater understanding of the culture of urban Aborigines in Brisbane. In doing so, it is hoped the materials will enable teachers to present an accurate and positive view of urban Aboriginal lifestyles.

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MacKlem, Patrick. "Aboriginal Rights and State Obligations." Alberta Law Review 36, no. 1 (December 1, 1997): 97. http://dx.doi.org/10.29173/alr1020.

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This article investigates the nature and scope of Canada's constitutional obligations towards Aboriginal people. Specifically, the author explores the question of whether or not constitutional recognition of Aboriginal rights imposes a positive constitutional obligation on governments in Canada to provide economic or social benefits to Aboriginal people. He examines approaches which would either confirm or deny the existence of such an obligation and argues for a middle ground between these extremes which would require governments to provide some benefits in certain circumstances. Whether or not a particular social or economic benefit is required by s. 35(1) of the Canadian Constitution would depend on whether or not it is integral to the protection of one of the purposes or interests served by constitutional recognition and affirmation of Aboriginal rights in general. These purposes or interests include respect for Aboriginal identity, territory, and sovereignty. In addition, domestic fiduciary obligations and international human rights documents support the view that federal, provincial, and territorial governments ought to provide certain social and economic benefits to Aboriginals.

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Roman. "Indigenous Beliefs About Little People." ab-Original 3, no. 1 (2019): 124. http://dx.doi.org/10.5325/aboriginal.3.1.0124.

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Graham, Simon, Catherine C. O'Connor, Stephen Morgan, Catherine Chamberlain, and Jane Hocking. "Prevalence of HIV among Aboriginal and Torres Strait Islander Australians: a systematic review and meta-analysis." Sexual Health 14, no. 3 (2017): 201. http://dx.doi.org/10.1071/sh16013.

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Background Aboriginal and Torres Strait Islanders (Aboriginal) are Australia’s first peoples. Between 2006 and 2015, HIV notifications increased among Aboriginal people; however, among non-Aboriginal people, notifications remained relatively stable. This systematic review and meta-analysis aims to examine the prevalence of HIV among Aboriginal people overall and by subgroups. Methods: In November 2015, a search of PubMed and Web of Science, grey literature and abstracts from conferences was conducted. A study was included if it reported the number of Aboriginal people tested and those who tested positive for HIV. The following variables were extracted: gender; Aboriginal status; population group (men who have sex with men, people who inject drugs, adults, youth in detention and pregnant females) and geographical location. An assessment of between study heterogeneity (I2 test) and within study bias (selection, measurement and sample size) was also conducted. Results: Seven studies were included; all were cross-sectional study designs. The overall sample size was 3772 and the prevalence of HIV was 0.1% (I2 = 38.3%, P = 0.136). Five studies included convenient samples of people attending Australian Needle and Syringe Program Centres, clinics, hospitals and a youth detention centre, increasing the potential of selection bias. Four studies had a sample size, thus decreasing the ability to report pooled estimates. Conclusions: The prevalence of HIV among Aboriginal people in Australia is low. Community-based programs that include both prevention messages for those at risk of infection and culturally appropriate clinical management and support for Aboriginal people living with HIV are needed to prevent HIV increasing among Aboriginal people.

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Morse, Brad. "Aboriginal People and Labour Relations." Revue générale de droit 17, no. 4 (April 26, 2019): 663–84. http://dx.doi.org/10.7202/1059225ar.

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The original inhabitants of Canada (the Indian, Inuit and Metis peoples) now number approximately one million people. Although they represent only about 4% of the national population, they are a significant force in the Canadian economy. It is, thus, rather surprising to note the limited attention that aboriginal communities and aboriginal workers have received from the trade union movement. There is currently an active movement for the restoration of self-government and self-determination for aboriginal peoples in accordance with their own laws through a constitutionally mandated process and by way of direct negotiations with federal and provincial governments. Developments in this regard will clearly impact on labour relations. This essay attempts to provide a brief review of the present state of labour law as it relates to the aboriginal peoples of Canada, to serve as a foundation on which change may be built.

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Wilton, Shauna. "Aboriginal Conditions: Research as a Foundation for Public Policy." Canadian Journal of Political Science 39, no. 1 (March 2006): 195–96. http://dx.doi.org/10.1017/s0008423906289996.

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Aboriginal Conditions: Research as a Foundation for Public Policy, Jerry P. White, Paul S. Maxim and Dan Beavon, eds., Vancouver: UBC Press, 2003, pp. 285.The situation of Aboriginal people in Canada deserves close attention from academic researchers and policy makers. While it is important to explore the larger questions of self-government, sovereignty, and land claims, it is also necessary to conduct research based on the current reality of Aboriginals in order to develop relevant and effective strategies. This collected volume of essays brings together researchers and policy makers in an attempt to provide an empirical foundation for building better policy and better communities for Aboriginal peoples in Canada. The research itself is structured around two central questions: What is the situation? How has it developed? The effort to answer these questions provides a substantial basis for future development and initiatives.

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Shelley, R. "Resource People in the Classroom." Aboriginal Child at School 14, no. 1 (March 1986): 56–57. http://dx.doi.org/10.1017/s0310582200014188.

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Some members of the Central Queensland Aboriginal Corporation for Cultural Activities recently attended an in-service seminar. The focus of the seminar was on the teaching of Aboriginal students. The group identified a number of concerns relating to the participation of resource people in the classroom. These matters are given wider circulation in the interests of making more effective use of the valuable expertise which is available in the Aboriginal community.Perhaps the key concept amongst the list of concerns is that of empathy with the Aboriginal visitors to the classroom. A clear understanding of the skills, life experience and the guest speakers preferred means of relating to children will help to ensure a productive and satisfying outcome both for the speaker and the students.

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Lamb, Danielle. "The Economic Impact of the Great Recession on Aboriginal People Living off Reserve in Canada." Articles 70, no. 3 (October 5, 2015): 457–85. http://dx.doi.org/10.7202/1033406ar.

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Summary The present analysis seeks to examine whether the 2008 recession had a differential impact on Aboriginal as compared to non-Aboriginal Canadians as measured by the differences in the probability of unemployment between the two groups. Specifically, the present study tests two hypotheses: 1- Aboriginal people have been disproportionately burdened by the Great Recession as compared to non-Aboriginal people, and as a consequence; 2- Aboriginal people are more likely than non-Aboriginal people to be discouraged workers. The study uses data obtained from the master files of the Canadian Labour Force Survey for the years 2007 to 2012 inclusive to estimate the probability that an individual is unemployed based on a set of observable characteristics for a sample of labour force participants. The methodology begins by estimating a pooled model across all years, which includes controls for Aboriginal identity. Secondly, individual models of the probability of unemployment are estimated for each year for Aboriginal and non-Aboriginal labour force participants. The difference in the probability of unemployment from pooled models estimated separately for Aboriginal and non-Aboriginal peoples are decomposed to reveal the proportion of the gap that is due to differences in observable characteristics between the two groups and the amount of the gap that is attributable to differential returns to those characteristics. To investigate the second hypothesis, the study estimates the probability that a respondent is a discouraged worker based on the entire sample of both economically active and inactive persons (i.e. labour force participants and well as those not in the labour force). The results of both the pooled and individual models of the probability of unemployment support the first hypothesis, that Aboriginal peoples were disproportionately burdened by the 2008 recession as seen in higher and more enduring probabilities of unemployment. By the 2012, estimated unemployment rates had roughly returned to their pre-recessionary levels for Aboriginal and non-Aboriginal respondents with strongest labour force attachments. When individuals with weaker labour force attachments (i.e. those who have been unemployed for more than twelve months) are included in the analysis, the gap between the probability of unemployment for Aboriginal and non-Aboriginal persons widens. Furthermore, the second hypothesis, that Aboriginal people are more likely to be discouraged workers, was supported, as Aboriginal people were more likely to be discouraged workers in 2008-2010 and 2012.

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Costa, Nadia, Mary Sullivan, Rae Walker, and Kerin M. Robinson. "Emergency Department Presentations of Victorian Aboriginal and Torres Strait Islander People." Health Information Management Journal 37, no. 3 (October 2008): 15–25. http://dx.doi.org/10.1177/183335830803700303.

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This paper explains how routinely collected data can be used to examine the emergency department attendances of Victorian Aboriginal and Torres Strait Islander people. The data reported in the Victorian Emergency Minimum Dataset (VEMD) for the 2006/2007 financial year were analysed. The presentations of Aboriginal and Torres Strait Islander and non-Aboriginal people were compared in terms of age, gender, hospital location (metropolitan and rural) and presenting condition. Aboriginal and Torres Strait Islander people were found to attend the emergency department 1.8 times more often than non-Aboriginal people. While the emergency department presentation rates of metropolitan Aboriginal and Torres Strait Islander and non-Aboriginal people were similar, rural Aboriginal and Torres Strait Islander people presented to the emergency department 2.3 times more often than non-Aboriginal people. The injuries or poisonings, respiratory conditions and mental disorders presentation rates of the Aboriginal and Torres Strait Islander and non-Aboriginal population were compared. No previous studies have assessed the accuracy of the Indigenous status and diagnosis fields in the VEMD; therefore the quality of this data is unknown.

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McIntosh, Ian. "Renegade Rockets & the Darwin Space Base Fiasco: The Relations Between Aborigines, Developers, and Anthropologists in Australia's Northern Territory." Practicing Anthropology 21, no. 1 (January 1, 1999): 24–27. http://dx.doi.org/10.17730/praa.21.1.hu58583525p62237.

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The most significant employer of anthropologists in Australia's Northern Territory is not the university or museum. It is the Aboriginal land councils. As I detail in this article, the primary role of the land council anthropologist is to mediate between Aboriginal groups and developers. But there is a catch. While anthropologists are usually employed because they have already developed a relationship with particular clans as a result of Masters or Ph.D. studies, in performing the duties as required by a council, one often alienates the people who we owe our careers to. This is because any land council has a dual function. On the one hand it pursues land and sea rights for the Aboriginal people under its jurisdiction. On the other, it is trying to sell the idea of Aboriginal property rights to the rest of Australia, where Aborigines enjoy nowhere near the same level of rights.

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31

Hyatt, Ashley. "Healing Through Culture for Incarcerated Aboriginal People." First Peoples Child & Family Review 8, no. 2 (September 28, 2020): 40–53. http://dx.doi.org/10.7202/1071731ar.

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Statistically, Aboriginal peoples in Canada are over represented in prisons throughout the country (Hayman, 2006; Perreault, 2009; Rymhs, 2008; Waldram, 1997). While representatives from the Canadian government recognize that the Aboriginal incarceration rates are an issue (CBC, 2013; Perreault, 2009), they have failed to find a solution. A link has been found to demonstrate how an erosion of Aboriginal culture through the legacy of residential schools has contributed to the current inflated Aboriginal incarceration statistics (Waldram, 1997). As such, cultural healing in prisons may be a crucial factor to Aboriginal inmates’ rehabilitation. Cultural healing can be implemented in prisons by: providing inmates with access to Elders, allowing Elders to perform ceremonies, providing inmates with access to sacred medicines, and increasing the number of healing lodges and sacred circles.

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Rekmans, Lorraine. "Aboriginal people, science and innovation." Forestry Chronicle 78, no. 1 (February 1, 2002): 101–2. http://dx.doi.org/10.5558/tfc78101-1.

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Evans, Gillian. ""The aboriginal people of England"." Focaal 2012, no. 62 (March 1, 2012): 17–29. http://dx.doi.org/10.3167/fcl.2012.620102.

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This article explores the legal precedent of the case of Mandla versus Dowell-Lee (Mandla v Dowell-Lee 1983) to explain how the far right British National Party mobilizes ethnic strategies and specifically the category of “indigenous Britons,“ to turn post-colonial multiculturalism on its head and thereby disavow the realities of a post-industrial, multiracial working class in Britain. The article argues that the historical moment in contemporary Britain is characterized by a shift away from the politics of social class toward collective organization and sentiment based on ethnicity and cultural nationalism. Drawing on ethnographic and historical research, conducted between 1998 and 2000 on the post-industrial Docklands of Southeast London, the article explains an exceptional local area case study, which proves the rule about the growth in influence in the first decade of the twenty-first century of far-right politics in post-industrial urban areas of Britain.

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Murray, Richard. "Prescribing issues for Aboriginal people." Australian Prescriber 26, no. 5 (October 1, 2003): 106–9. http://dx.doi.org/10.18773/austprescr.2003.080.

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Cramer, Jennifer. "Prescribing issues for Aboriginal people." Australian Prescriber 27, no. 3 (June 1, 2004): 55–57. http://dx.doi.org/10.18773/austprescr.2004.050.

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Nieman, Gillian. "Aboriginal People and Local Government." International Journal of Community Diversity 12, no. 3 (2013): 39–53. http://dx.doi.org/10.18848/2327-0004/cgp/v12i03/58043.

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Attwood, Bain. "Rights, Duties and Aboriginal People." Australian Journal of Politics & History 66, no. 4 (November 26, 2020): 543–59. http://dx.doi.org/10.1111/ajph.12703.

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Paci, Chris. "Institutional Representations of Aboriginal People." Reviews in Anthropology 31, no. 2 (January 2002): 165–83. http://dx.doi.org/10.1080/00988150212936.

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Steane, Peter D., Jan McMillen, and Samantha Togni. "RESEARCHING GAMBLING WITH ABORIGINAL PEOPLE." Australian Journal of Social Issues 33, no. 3 (August 1998): 303–15. http://dx.doi.org/10.1002/j.1839-4655.1998.tb01336.x.

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Slattery, Geraldine. "The Aboriginal People: Literary Perspectives." Australian and New Zealand Journal of Family Therapy 11, no. 2 (June 1990): 93–95. http://dx.doi.org/10.1002/j.1467-8438.1990.tb00799.x.

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

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

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Ganter, Elizabeth. "Representatives in orbit: livelihood options for Aboriginal people in the administration of the Australian desert." Rangeland Journal 33, no. 4 (2011): 385. http://dx.doi.org/10.1071/rj11027.

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Aboriginal people comprise ~30% of the Northern Territory population, but make up well under 10% of the government bureaucracy designed to serve that population. This paper is based on PhD research into Aboriginal experiences of participating in this bureaucracy. Interviews were conducted in 2007 with 76 people of Aboriginal and/or Torres Strait Islander background who had worked in the Northern Territory Government since self-government in 1978. The process of recruiting interviewees revealed a high degree of career mobility between government and the Indigenous sector of publicly funded organisations which operates at arm’s length from government. This finding was quite pronounced in the desert centre of Alice Springs, at the periphery of the Northern Territory administration, where those who were encouraged as a livelihood option to build Aborigines’ numeric representation in government were unable to represent their people in more substantive ways without coming into tension either with the terms of their employment or with their communities. The paper explores the ways in which Aboriginal public servants sought substantively to represent others and the phenomenon whereby many who sought representative roles in the government of the desert were in orbit and thus neither inside nor outside but somewhere at the edges of government. The paper concludes by observing that the knowledge and experience of Aboriginal people who orbit at the edges of government may be made more accessible through collaborations with the Indigenous sector than solely through government employment.

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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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Isaac, Thomas, and Anthony Knox. "The Crown's Duty to Consult Aboriginal People." Alberta Law Review 41, no. 1 (July 1, 2003): 49. http://dx.doi.org/10.29173/alr494.

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The Crown's duty to consult Aboriginal people when contemplating an infringement of an Aboriginal or treaty right is becoming settled in law. The procedural and substantive content of that duty, however, remains uncertain. These authors demonstrate the need for certainty for industries contemplating the exploitation of lands potentially subject to Aboriginal and treaty rights, and discuss where we can look for certainty.

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Martin-Kerry, Jacqueline M., Martin Whelan, John Rogers, Anil Raichur, Deborah Cole, and Andrea M. de Silva. "Addressing disparities in oral disease in Aboriginal people in Victoria: where to focus preventive programs." Australian Journal of Primary Health 25, no. 4 (2019): 317. http://dx.doi.org/10.1071/py18100.

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The aim of this study is to determine where Aboriginal people living in Victoria attend public oral health services; whether they access Aboriginal-specific or mainstream services; and the gap between dental caries (tooth decay) experience in Aboriginal and non-Aboriginal people. Analysis was undertaken on routinely collected clinical data for Aboriginal patients attending Victorian public oral health services and the distribution of Aboriginal population across Victoria. Approximately 27% of Aboriginal people attended public oral health services in Victoria across a 2-year period, with approximately one in five of those accessing care at Aboriginal-specific clinics. In regional Victoria, 6-year-old Aboriginal children had significantly higher levels of dental caries than 6-year-old non-Aboriginal children. There was no significant difference in other age groups. This study is the first to report where Aboriginal people access public oral health care in Victoria and the disparity in disease between Aboriginal and non-Aboriginal users of the Victorian public oral healthcare system. Aboriginal people largely accessed mainstream public oral healthcare clinics highlighting the importance for culturally appropriate services and prevention programs to be provided across the entire public oral healthcare system. The findings will guide development of policy and models of care aimed at improving the oral health of Aboriginal people living in Victoria.

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De Villiers, Bertus. "An Ancient People Struggling to Find a Modern Voice – Experiences of Australia’s Indigenous People with Advisory Bodies." International Journal on Minority and Group Rights 26, no. 4 (August 30, 2019): 600–619. http://dx.doi.org/10.1163/15718115-02604004.

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The Aboriginal People of Australia are arguably the oldest uninterrupted community of indigenous peoples in the world, but they have not yet been heard in the corridors of power. Recently, a proposal arose from Aboriginal People to give them a ‘voice’ that would be elected to give advice to the federal government and promote their rights and interests. Several attempts have been made in the past to create an advisory body for Aboriginal People, but they have all failed. The question considered in this article is what lessons can be learnt from previous failed attempts, and what can be done to ensure the success of the proposed Voice.

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Ng, C., S. Chatwood, and TK Young. "Arthritis in the Canadian Aboriginal population: north-south differences in prevalence and correlates." Chronic Diseases in Canada 31, no. 1 (December 2010): 22–26. http://dx.doi.org/10.24095/hpcdp.31.1.04.

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Background Information on arthritis and other musculoskeletal disorders among Aboriginal people is sparse. Survey data show that arthritis and rheumatism are among the most commonly reported chronic conditions and their prevalence is higher than among non-Aboriginal people. Objective To describe the burden of arthritis among Aboriginal people in northern Canada and demonstrate the public health significance and social impact of the disease. Methods Using cross-sectional data from more than 29 000 Aboriginal people aged 15 years and over who participated in the Aboriginal Peoples Survey 2006, we assessed regional differences in the prevalence of arthritis and its association with other risk factors, co-morbidity and health care use. Results The prevalence of arthritis in the three northern territories ("North") is 12.7% compared to 20.1% in the provinces ("South") and is higher among females than males in both the North and South. The prevalence among Inuit is lower than among other Aboriginal groups. Individuals with arthritis are more likely to smoke, be obese, have concurrent chronic diseases, and are less likely to be employed. Aboriginal people with arthritis utilized the health care system more often than those without the disease. Conclusion Aboriginal-specific findings on arthritis and other chronic diseases as well as recognition of regional differences between North and South will enhance program planning and help identify new priorities in health promotion.

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

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

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Bond, Chelsea, Mark Brough, and Leonie Cox. "Blood in our hearts or blood on our hands? The viscosity, vitality and validity of Aboriginal ‘blood talk’." International Journal of Critical Indigenous Studies 7, no. 2 (June 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i2.114.

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Blood metaphors abound in everyday social discourse among both Aboriginal and nonAboriginal people. However, ‘Aboriginal blood talk’, more specifically, is located within a contradictory and contested space in terms of the meanings and values that can be attributed to it by Aboriginal and non-Aboriginal people. In the colonial context, blood talk operated as a tool of oppression for Aboriginal people via blood quantum discourses, yet today, Aboriginal people draw upon notions of blood, namely bloodlines, in articulating their identities. This paper juxtaposes contemporary Aboriginal blood talk as expressed by Aboriginal people against colonial blood talk and critically examines the ongoing political and intellectual governance regarding the validity of this talk in articulating Aboriginalities.

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Chartrand, Paul L. A. H. "THE HARD CASE OF DEFINING “THE MÉTIS PEOPLE” AND THEIR RIGHTS: A COMMENT ON R. V. POWLEY." Constitutional Forum / Forum constitutionnel 12, no. 1, 2 & 3 (July 24, 2011): 2002. http://dx.doi.org/10.21991/c98d5g.

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Section 35(2) of the Constitution Act, 1982 refers to “the Métis people” as one of the Aboriginal peoples of Canada whose existing Aboriginal and treaty rights are guaranteed by section 35(1).1 The subsequent First Ministers Conference on Aboriginal Constitutional Reform in the 1980s and the Charlottetown Accord in 1992 proved inadequate to the task of addressing the substantive content of these constitutional provisions. The unenviable task of defining a people and their rights has now fallen to the courts. The challenge facing them is the hard case of Canadian Aboriginal law.

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Journal articles on the topic 'Aboriginal people'

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