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Journal articles on the topic 'Aboriginal studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Ospina, Maria B., Donald C. Voaklander, Michael K. Stickland, Malcolm King, Ambikaipakan Senthilselvan, and Brian H. Rowe. "Prevalence of Asthma and Chronic Obstructive Pulmonary Disease in Aboriginal and Non-Aboriginal Populations: A Systematic Review and Meta-Analysis of Epidemiological Studies." Canadian Respiratory Journal 19, no. 6 (2012): 355–60. http://dx.doi.org/10.1155/2012/825107.

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BACKGROUND: Asthma and chronic obstructive pulmonary disease (COPD) have considerable potential for inequities in diagnosis and treatment, thereby affecting vulnerable groups.OBJECTIVE: To evaluate differences in asthma and COPD prevalence between adult Aboriginal and non-Aboriginal populations.METHODS: MEDLINE, EMBASE, specialized databases and the grey literature up to October 2011 were searched to identify epidemiological studies comparing asthma and COPD prevalence between Aboriginal and non-Aboriginal adult populations. Prevalence ORs (PORs) and 95% CIs were calculated in a random-effects meta-analysis.RESULTS: Of 132 studies, eight contained relevant data. Aboriginal populations included Native Americans, Canadian Aboriginals, Australian Aboriginals and New Zealand Maori. Overall, Aboriginals were more likely to report having asthma than non-Aboriginals (POR 1.41 [95% CI 1.23 to 1.60]), particularly among Canadian Aboriginals (POR 1.80 [95% CI 1.68 to 1.93]), Native Americans (POR 1.41 [95% CI 1.13 to 1.76]) and Maori (POR 1.64 [95% CI 1.40 to 1.91]). Australian Aboriginals were less likely to report asthma (POR 0.49 [95% CI 0.28 to 0.86]). Sex differences in asthma prevalence between Aboriginals and their non-Aboriginal counterparts were not identified. One study compared COPD prevalence between Native and non-Native Americans, with similar rates in both groups (POR 1.08 [95% CI 0.81 to 1.44]).CONCLUSIONS: Differences in asthma prevalence between Aboriginal and non-Aboriginal populations exist in a variety of countries. Studies comparing COPD prevalence between Aboriginal and non-Aboriginal populations are scarce. Further investigation is needed to identify and account for factors associated with respiratory health inequalities among Aboriginal peoples.

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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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3

Woolmer, G. "Teaching Aboriginal Studies." Australian Journal of Indigenous Education 14, no. 5 (November 1986): 57–61. http://dx.doi.org/10.1017/s0310582200014656.

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4

Hunter, Ernest. "Aboriginal Alcohol Use: A Review of Quantitative Studies." Journal of Drug Issues 22, no. 3 (July 1992): 713–31. http://dx.doi.org/10.1177/002204269202200317.

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In the first of two articles (see Brady in this issue) reviewing the field of Aboriginal alcohol use and misuse, the author describes tenacious stereotypes of Aboriginal drinking, and outlines problems that have until recently prevented the development of quantitative studies. The available research material indicates that while non-drinkers constitute a higher proportion of the surveyed populations, those Aborigines who are drinking are likely to be consuming alcohol at harmful levels. These findings, which are consistent with research on other indigenous groups in the Pacific and North America, are cause for concern, being associated with high levels of morbidity and mortality. The need for more systematic and reliable research, particularly longitudinal studies, is emphasised.

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5

Goodman, Karen J., Kevan Jacobson, and Sander Veldhuyzen van Zanten. "Helicobacter PyloriInfection in Canadian and Related Arctic Aboriginal Populations." Canadian Journal of Gastroenterology 22, no. 3 (2008): 289–95. http://dx.doi.org/10.1155/2008/258610.

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In 2006, the Canadian Helicobacter Study Group identified Aboriginal communities among Canadian population groups most at risk ofHelicobacter pylori-associated disease. The objective of this systematic review was to summarize what is known about theH pylori-associated disease burden in Canadian and related Arctic Aboriginal populations to identify gaps in knowledge. Six health literature databases were systematically searched to identify reports onH pyloriprevalence in Canadian population groups, or any topic related toH pyloriin Canadian Aboriginals, Alaska Natives or Aboriginals of other Arctic regions. Identified reports were organized by subtopic and summarized in narrative form. Key data from studies ofH pyloriprevalence in defined populations were summarized in tabular form. A few Arctic Aboriginal communities were represented in the literature: two Canadian Inuit; one Canadian First Nation; two Greenland Inuit; one Russian Chutkotka Native; and several Alaska Native studies. These studies uniformly showed elevatedH pyloriprevalence; a few studies also showed elevated occurrence ofH pylori-related diseases and high rates of treatment failure. Based on the evidence, it would be warranted for clinicians to relax the criteria for investigatingH pyloriand related diseases in patients from Arctic Aboriginal communities, and to pursue post-therapy confirmation of eradication. Additional community-based research is needed to develop public health policies for reducingH pylori-associated health risks in such communities.

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6

Siewierski, Radosław. "The Relationship between Humans and Animals in the Aboriginal Mythology through the Prism of Animal Studies." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 601–12. http://dx.doi.org/10.15503/jecs2022.2.601.612.

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Aim. The aim of this article is to analyse Aboriginal myths and discover the relationship between animals and humans in the beliefs of the indigenous Australians. The article attempts to explain how animals are described when compared to people and vice. Furthermore, the author endeavours to establish what the relationship looks like and how it is presented. Methods. As Aboriginal myths and mythologies have been evolving for hundreds and thousands of years, it is not possible to analyse every single myth. Hence, in order to narrow them down, only the myths presented by Alexander Wyclif Reed will be analysed. The analysis will be conducted from the perspective of Animals Studies, with a particular focus on the contemporary ecological views presented by a contemporary representative of an ecological turn and animal rights scholar, Peter Wohlleben. The analysis will focus on three main aspects: parenting/motherly love, instincts, feelings and emotions. Results. The analysis shows that animals were of the utmost importance in the Aboriginal everyday life and most of the time were treated on a par with humans. Just like the Aboriginal point of view, contemporary attitude to Animal Studies attempts to alter the view according to which animals are devoid of feelings and intelligence. Conclusions. Animals seem to have a crucial role in every aspect of Aboriginal everyday life, including religious and social. They were not perceived as lesser or worse; conversely, Aboriginals considered them to be as intelligent and significant as the Aboriginal people themselves.

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7

Steenbeek, A., D. Langille, K. Wilson, and A. Muir. "Ethnicity And Depression Among Maritime University Students In Canada." European Psychiatry 33, S1 (March 2016): S423—S424. http://dx.doi.org/10.1016/j.eurpsy.2016.01.1531.

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IntroductionDepression is among the most common mental illnesses in Canada. Although many factors contribute to depression, stress is among the most commonly reported. Studies suggest that marginalized groups often experience high levels of stress.ObjectiveTo examine associations between ethnicity and depressive symptoms among university students.AimTo identify if ethnic groups, particularly Aboriginal students, are at greater risk of depression.MethodsOnline survey data were collected from students attending eight universities in the Canadian Maritime Provinces (n = 10,180). Depressive symptoms were assessed using the 12-item version of the Center for Epidemiological Studies Depression Scale. Ethnicity was organized into five groups: Caucasian only, Aboriginal only, Aboriginals with other ethnicities, Mixed Ethnicity (not including Aboriginal), and Other (single ethnicity not including Aboriginal or Caucasian). Unadjusted and adjusted logistic regression models were used to assess associations between ethnicity and elevated depressive symptoms. Adjusted models accounted for demographic, socioeconomic, and behavioural characteristics.ResultsIn adjusted analyses for men, Mixed (OR: 2.01; 95% CI: 1.12–3.63) and Other ethnic students (OR: 1.47; 95% CI: 1.11–1.96) were more likely to have elevated depressive symptoms than Caucasians. There were no differences between those who were Aboriginal and those who were Caucasian. In unadjusted and adjusted analyses for women, depressive symptoms in ethnic groups (including Aboriginals) were not significantly different from Caucasians.ConclusionAmong male university students in the Maritime, ethnicity (other than being Aboriginal) was associated with depressive symptoms in comparison to Caucasians, after adjusting for covariates. However, among women, ethnicity was not significantly associated with depressive symptoms.Disclosure of interestThe authors have not supplied their declaration of competing interest.

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Turner, David H. "Terra incognita: Australian aborigines and aboriginal studies in the 1980s." Reviews in Anthropology 14, no. 2 (March 1987): 147–55. http://dx.doi.org/10.1080/00988157.1987.9977820.

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9

Catchpole, M. "Evaluation Guidelines for Aboriginal Studies Courses." Aboriginal Child at School 22, no. 2 (August 1994): 56–66. http://dx.doi.org/10.1017/s0310582200006180.

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A number of issues critical to Aboriginal Studies Courses are extrapolated from the literature. These issues are expressed as questions important for evaluators of Aboriginal Studies Courses to ask. They may also be seen as guidelines for the construction of Aboriginal Studies Courses. In conclusion, a summary of the developed guidelines is presented.

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

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

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Familari, Tony. "Aboriginal Studies Units: Holy Rosary School – Derby." Aboriginal Child at School 23, no. 1 (March 1995): 44–46. http://dx.doi.org/10.1017/s0310582200005058.

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This is a P-7 school with 200 students. Aboriginal students: 85%. There are 2 qualified Aboriginal teachers in the school while some Aboriginal Teaching Assistants (ATAs) are in their second and third year of teacher training. Ngarinyin, Worrorra, Wunambal, Nyikina, Bardi and Kriol are all spoken in Derby.

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12

Mulkerin, Vince. "Aboriginal Studies Training and Development Does it Change Attitudes?" Australian Journal of Indigenous Education 20, no. 5 (November 1992): 32–44. http://dx.doi.org/10.1017/s0310582200005472.

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Since mid 1990 I have been part of the Eastern Area Aboriginal Studies team. The “team” comprises two people, myself and an Aboriginal Education Worker (AEW), Mrs. Shirley Gollan. The role of the Aboriginal Studies team is to provide training and development in Aboriginal Studies for school communities across the Education Department Eastern Area.

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Koggel, Christine M. "Relational Remembering and Oppression." Hypatia 29, no. 2 (2014): 493–508. http://dx.doi.org/10.1111/hypa.12079.

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This paper begins by discussing Sue Campbell's account of memory as she first developed it in Relational Remembering: Rethinking the Memory Wars and applied it to the context of the false memory debates. In more recent work, Campbell was working on expanding her account of relational remembering from an analysis of personal rememberings to activities of public rememberings in contexts of historic harms and, specifically, harms to Aboriginals and their communities in Canada. The goal of this paper is to draw out the moral and political implications of Campbell's account of relational remembering and thereby to extend its reach and application. As applied to Aboriginal communities, Campbell's account of relational remembering confirms but also explains the important role that Canada's Indian Residential Schools Truth and Reconciliation Commission (IRS TRC) is poised to play. It holds this promise and potential, however, only if all Canadians, Aboriginal and non‐Aboriginal, engage in a process of remembering that is relational and has the goal of building and rebuilding relationships. The paper ends by drawing attention to what relational remembering can teach us about oppression more generally.

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Kurtz, Stephen. "Aboriginal Studies : A Beginning at Mt Druitt High." Aboriginal Child at School 16, no. 2 (May 1988): 3–12. http://dx.doi.org/10.1017/s0310582200015303.

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In 1988 Mt Druitt High will begin an elective course in Aboriginal Studies. The process for development for this course has taken two years and was on the basis that this course could only get off the ground if it had the full support and involvement of both the Aboriginal and non-Aboriginal students and community members.In 1986 the 32 Aboriginal students enrolled at the school formed a club and called themselves the Dharruk Koories (Mt Druitt is in the suburb of Dharruk, which was named after the Aboriginal tribe that originally inhabited the area). The group met weekly with me and the school community worker and quickly formed a list of aims.

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Dunn, Myra. "Teacher Training and Aboriginal Studies." Aboriginal Child at School 17, no. 3 (July 1989): 47–52. http://dx.doi.org/10.1017/s0310582200006830.

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ABSTRACTOne of the most important issues in planning and implementing Aboriginal Studies at Higher School Certificate level is that of teacher quality. We need to consider the kinds of people who will be teaching Aboriginal Studies since this will have a direct bearing on the kind of program we end up with. There are a number of different perspectives which need to be considered.

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Hoag, Hannah. "Rules tightened for aboriginal studies." Nature 447, no. 7142 (May 2007): 241. http://dx.doi.org/10.1038/447241a.

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Crowley, Vicki. "Teaching Aboriginal Studies: Some Problems of Culturalism in an Inner City School#." Aboriginal Child at School 21, no. 1 (March 1993): 33–44. http://dx.doi.org/10.1017/s0310582200005563.

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Aboriginal Studies has now been a part of the South Australian curriculum for many years and most of the writing about teaching Aboriginal Studies has focused on appropriate content and pedagogues with little critical appraisal of the actual implementation of Aboriginal Studies curricula. A research project carried out in an inner city Adelaide secondary school suggests that it is crucial for those of us engaged in the teaching of Aboriginal Studies and Aboriginal students, to turn attention to the taken-for-granted presuppositions and ideologies that inform teacher understandings and practices in Aboriginal Studies.

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Fredericks, Bronwyn. "RESEARCHING WITH ABORIGINAL WOMEN AS AN ABORIGINAL WOMAN RESEARCHER." Australian Feminist Studies 23, no. 55 (March 2008): 113–29. http://dx.doi.org/10.1080/08164640701816272.

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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.

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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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Mcgregor, Deborah. "Transformation and Re-Creation: Creating Spaces for Indigenous Theorising in Canadian Aboriginal Studies Programs." Australian Journal of Indigenous Education 34 (2005): 67–78. http://dx.doi.org/10.1017/s1326011100003987.

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AbstractThis paper explores the professional experience of an Anishnabe educator working in various organisations teaching Indigenous knowledge issues in both Aboriginal and primarily non-Aboriginal settings. The reflections span a number of years of teaching Aboriginal worldview and knowledge issues courses and include formal evaluations from both Aboriginal and non-Aboriginal students who have participated in the courses over that time. This paper draws upon two examples of educational institutions where Indigenous knowledge is being explored: the University of Toronto’s Aboriginal Studies Program and the Centre for Indigenous Environmental Resources’ (CIER) National First Nations Youth Environmental Education and Training Program. Both settings represent special places for thinking about decolonising Indigenous education. Integral to Aboriginal philosophy and decolonising education is the role elders play in informing and implementing meaningful education for Aboriginal learners. Both programs involve elders in central roles where they are recognised as authorities, facilitators and teachers. Discussion is offered on the subject of Aboriginal philosophies pertaining to education and some models for acting upon them, particularly as they relate to environmental education. Further analysis summarises the challenges faced by both programs and initiatives taken to advance Aboriginal educational goals. Finally, recommendations are made as to the types of changes which may be undertaken to realise creative spaces for resistance and creativity.

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Rock, Daniel Joseph, and Joachim Franz Hallmayer. "The Seasonal Risk for Deliberate Self-Harm." Crisis 29, no. 4 (July 2008): 191–201. http://dx.doi.org/10.1027/0227-5910.29.4.191.

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Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.

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Sisley, M. "Today's Special Guest Star: Aboriginal Studies!" Aboriginal Child at School 22, no. 2 (August 1994): 67–71. http://dx.doi.org/10.1017/s0310582200006192.

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It is a western New South Wales High School with strong winter sunshine filling the classroom. The teacher moves nervously in from the brick corridor with its interchangable Education Department prints, and stands just inside the door.

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Balabanski, Anna H., Jonathan Newbury, James M. Leyden, Hisatomi Arima, Craig S. Anderson, Sally Castle, Jennifer Cranefield, et al. "Excess stroke incidence in young Aboriginal people in South Australia: Pooled results from two population-based studies." International Journal of Stroke 13, no. 8 (May 16, 2018): 811–14. http://dx.doi.org/10.1177/1747493018778113.

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Background Retrospective data indicate increased stroke incidence in Aboriginal/Torres Strait Islander (Indigenous) Australians, possibly with poorer outcomes. We present the first prospective population-based stroke incidence study in Indigenous Australians. Methods We pooled data from ASCEND and SEARCH, two prospective “ideal” South Australian stroke incidence studies, ASCEND conducted in urban Northwestern Adelaide (2009–2010) and SEARCH in five South Australian rural centers (2009–2011). We calculated age-standardized incidence for Aboriginal and non-Aboriginal people. Results The study population comprised 261,403 inhabitants. Among 432 first-ever strokes, 13 were in Aboriginal people (median age 51 vs. 78 years for non-Aboriginal people, p < 0.001). Age-standardized stroke incidence per 100,000 in Aboriginal patients (116, 95% CI: 95–137) was nearly two-fold that of non-Aboriginal patients (67, 95% CI: 51–84). Age-stratified excess incidence in Aboriginal people was restricted to those aged < 55 years (incidence rate ratio (IRR) 3.5, 95% CI: 2–7), particularly for intracerebral hemorrhage (IRR: 16, 95% CI: 4–61). Conclusion The excess stroke incidence in Aboriginal South Australians appears substantial, especially in those aged <55 years. Further work is required to delineate and address disparities.

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Wong, Emily Chu Lee, and Anil Kapoor. "Epidemiology of prostate and kidney cancer in the Aboriginal population of Canada: A systematic review." Canadian Urological Association Journal 11, no. 5 (May 9, 2017): 222. http://dx.doi.org/10.5489/cuaj.4185.

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Introduction: Prostate and kidney cancer rates in the Aboriginal population of Canada is a growing issue.Methods: A systematic review of prostate and kidney cancer epidemiology in the Aboriginal population of Canada was performed with international comparison and evaluation of present epidemiological disparities. PubMed, Medline, and Embase (from January 1946 to June 2016), relevant government-published reports, and the websites of organizations contributing to prostate or kidney cancer guidelines were searched. We included studies that informed any of the three epidemiological questions this review is focused on answering. Results: Two systematic reviews, two meta-analyses, five literature reviews, and 21 single-study papers were included. The incidence and mortality rates of kidney cancer were elevated among Canadian Aboriginals when compared to the provincial or national population and to several international regions. No studies reported data on survival. Prostate cancer incidence, mortality, and survival rates were lower in Aboriginals provincially, nationally, and internationally, with incidence and survival reaching statistical significance. Elevated rate of risk factors for kidney cancer was a significant finding among Canadian Aboriginals. Aboriginals were screened for prostate cancer less than the general Canadian population, a trend also observed in the U.S.Conclusions: The elevated incidence and mortality of kidney cancer among Canadian Aboriginals is most likely attributable to the rise in lifestyle-based risk factors. Two correlations concerning prostate cancer are made. However, due to temporal and regional disparities in data, further investigation is required to elucidate these observations.

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Liou, Liang-ya. "Autoethnographic Expression and Cultural Translation in Tian Yage's Short Stories." China Quarterly 211 (September 2012): 806–26. http://dx.doi.org/10.1017/s030574101200080x.

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AbstractThis article explores how three short stories set in 1980s Taiwan by the Taiwanese aboriginal writer Tian Yage (Tuobasi Tamapima) can be read as autoethnographic fiction as well as modern fiction, portraying contemporary Taiwanese aboriginal society caught between indigenous folkways and colonial modernity, and how the narrators of the stories tackle cultural translation. I begin with a discussion of Sun Ta-chuan's caution in 1991 as the Taiwan Aboriginal Movement was evolving into the Taiwan Aboriginal Cultural Revivalist Movement. After analysing anthropology's relationship with aborigines and imperialism, I apply Mary Louise Pratt's concept of autoethnography to the aboriginal activists' ethnographic studies and personal narratives. I argue that, prior to the Taiwan Aboriginal Cultural Revivalist Movement, Tian sought to construct an aboriginal cultural identity vis-à-vis the metropolis and to envision a cultural revival within the indigenous community, while he also explored the dilemmas and difficulties that arose from these. In the last section, I apply Homi K. Bhabha's theory of the untranslatable in cultural translation to further examine the language, the narrative voice and the form of both autoethnographic fiction and modern fiction in Tian's stories. I argue that writing Chinese-language modern fiction is a tacit recognition on Tian's part of the legacy of colonial modernity, but the purpose is to manoeuvre for a rethinking of the Taiwanese modern subject. As the narrative voice of his stories is one of an aboriginal speaking as a subject rather than an object, speaking with the backdrop of the aboriginal village as the locus of indigenous traditions vis-à-vis the dominant society, Tian is implicitly demanding aboriginal rights and a reconsideration of the Taiwanese modern subject as well as a shift in the paradigm of historiography on Taiwan.

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Strickland, S. S. "Notes on the language of Gurungpe." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (January 1987): 53–76. http://dx.doi.org/10.1017/s0035869x00166973.

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In the Preface to the first edition of his essayOn the Aborigines of India, B. H. Hodgson set out two main purposes of his research: to show when and why the pre-Aryan aboriginal population (“Tamulians”) were dispersed to their apparently scattered distribution; and to describe their “positive condition, moral and material” so as to show “the point of advancement which the aborigines have reached in thought and action”.

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

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

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Brady, V. "ABORIGINAL SPIRITUALITY." Literature and Theology 10, no. 3 (September 1, 1996): 242–51. http://dx.doi.org/10.1093/litthe/10.3.242.

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SMITH, DAN. "ABORIGINAL SITES." Australian Planner 31, no. 2 (January 1993): 75–78. http://dx.doi.org/10.1080/07293682.1993.9657610.

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Onnudottir, Helena, Adam Possamai, and Bryan Turner. "Islam." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.

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The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colonial Australia and the Aboriginal experience of social and political marginalisation. Their conversion to Islam represents some degree of cultural continuity rather than rupture. Finally the article demonstrates that the sociological and psychological understanding of conversion is underdeveloped and inadequate.

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Leane, Jeanine. "Aboriginal Representation: ConflictorDialoguein theAcademy." Australian Journal of Indigenous Education 39, S1 (2010): 32–39. http://dx.doi.org/10.1375/s1326011100001113.

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AbstractThis research begins with the premise that non-Aboriginal students are challenged by much Aboriginal writing and also challenge its representations as they struggle to re-position themselves in relation to possible meanings within Aboriginal writing. Many non-Aboriginal students come to read an Aboriginal narrative against their understanding of what it means to be an Aboriginal Australian, accumulated via their prior reading of Australian history, literature and more contemporary social analysis and popular commentary. Aboriginal writing is confronting when it disturbs the more familiar representations of Aboriginal experience and characterisation previously encountered. The aim of this paper is to provide a more informed basis from which to consider higher education pedagogy for this area of literary studies. A further aim is to contribute to the literary studies discourse on Aboriginal representation in Australian literature.

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

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

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CLARK, NIGEL. "Aboriginal Cosmopolitanism." International Journal of Urban and Regional Research 32, no. 3 (September 2008): 737–44. http://dx.doi.org/10.1111/j.1468-2427.2008.00811.x.

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Blundell, Patricia. "An Aboriginal Studies Program For Year 11." Aboriginal Child at School 16, no. 2 (May 1988): 17–42. http://dx.doi.org/10.1017/s0310582200015327.

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To situate the Aboriginal Studies program I am designing, I would need to say that in a Year 11 course in Religious Education at a Catholic Girls’ Independent (non-systemic) High School in Brisbane, the Semester 2 area is Morality and Justice and involves a consideration of personal decision making, understanding stages of moral development, individual/personal moral issues and social, moral and justice issues. (I should add that the school is almost totally non-Aboriginal although it is multi-ethnic to the extent that it runs ESL classes at each year level).

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Bainbridge, Roxanne, Mary Whiteside, and Janya McCalman. "Being, Knowing, and Doing." Qualitative Health Research 23, no. 2 (December 3, 2012): 275–88. http://dx.doi.org/10.1177/1049732312467853.

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Researchers working with Aboriginal Australian partners are confronted with an array of historical, social, and political complexities which make it difficult to come to theoretical and methodological decisions. In this article, we describe a culturally safe and respectful framework that maintains the intellectual and theoretical rigor expected of academic research. As an Aboriginal woman and two non-Aboriginal women, we discuss the arguments and some of the challenges of using grounded theory methods in Aboriginal Australian contexts, giving examples from our studies of Aboriginal empowerment processes. We argue that the ethics of care and responsibility embedded in Aboriginal research methodologies fit well with grounded theory studies of Aboriginal social processes. We maintain that theory development grounded in data provides useful insights into the processes for raising the health, well-being, and prosperity of Aboriginal Australians.

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Gracey, Michael. "Gastrointestinal Disease in Malnourished Children." Paediatrica Indonesiana 15, no. 1-2 (May 29, 2017): 25. http://dx.doi.org/10.14238/pi15.1-2.1975.25-33.

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In communities where malnutrition is common, gastrointestinal diseases are prominent and contribute largely to unfavourable morbidity and mortality statistics. Patterns of gastrointestinal disease were studied in two such cotnmunities; Aboriginal children in Western Australia and children admitted to the Dr. Cipto Mangunkusumo General Hospital, Jakarta.Two hundred and fifty one (251) young Aborigines were studied. Forty percent of them malnourished, 37% were anaemic and more than 50% had enteric pathogens in their stools. Sugar intolerance was also common (25%). Similar clinical features are seen in the children from Jakarta but more severe forms of malnutrition and gross vitamin deficiency occurred more often.Thirteen of the Aboriginal children died; at necropsy the most remarkable finding wass fatty infiltration of the liver which some cases was extreme. This, of course, is characteristic of protein-calorie malnutrition add has been well documented in other studies. Other pathological findings included severe purulent infections, septic infarcts, haemolysis, acanthocytosis, thrombocytopenia and vascular catastrophes.

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Prete, Tiffany. "How Integrating Aboriginal Perspectives into the Classroom Affects Students Attitudes Towards Aboriginal People." Journal of Contemporary Issues in Education 15, no. 2 (December 14, 2020): 120–34. http://dx.doi.org/10.20355/jcie29387.

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This paper explores the methods employed by Alberta Education to teach Alberta students about the Indigenous Peoples of Canada. Currently, Alberta Education has two approaches, which are: 1) the integration of the First Nations, Metis, and Inuit Policy Framework (FNMI), which is a framework that is a means to educate all Albertans on the history of Aboriginal Peoples, and 2) an optional Aboriginal Studies coursework. An urban high school participated in this research study, which was under the call for the integration of the FNMI policy framework and also offered Aboriginal Studies 10. I used a Blackfoot theoretical framework, grounded in an Indigenous research methodology, alongside principles of the Beadworking paradigm to conduct the research. I employed a survey that was quantitative in nature to determine students’ attitudes towards the Indigenous Peoples of Canada. I was interested in identifying whether taking Aboriginal Studies 10 made a difference in the participants’ views of Indigenous Peoples. I used principal-component factor analysis and multivariate analysis of variance (MANOVA) to analyze the data. The results from the MANOVA analysis indicate that the Aboriginal Studies 10 class plays a role in students’ perceptions of Indigenous Peoples specifically. These results indicate that students who participated in the Aboriginal Studies 10 course had a more positive view of Indigenous Peoples than students who did not participate in Aboriginal Studies 10.

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Swain, Tony. "The Mother Earth Conspiracy: an Australian Episode1." Numen 38, no. 1 (1991): 3–26. http://dx.doi.org/10.1163/156852791x00024.

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AbstractIt has become almost a truism in Religious Studies that not only is the belief in a Mother Earth universal but also that this is amongst the most ancient and primordial of all human religious conceptions. Olof Pettersson has criticized the validity of this assumption as a comparative category, whilst Sam Gill has demonstrated the problem in applying the paradigm to Native American traditions. This article extends their re-examination of Mother Earth, taking the particularly revealing case of the Australian Aborigines. It is shown that those academics advocating an Aboriginal Mother Earth have clearly taken this leap beyond the ethnographic evidence with a Classical image in mind, and with either theological or ecologist agendas influencing their thinking. It is further revealed that this scholarly construct has, in only the last decade or so, been internalised and accepted by Aboriginal people themselves. Far from being an ancient belief, it is argued that Mother Earth is a mythic being who has arisen out of a colonial context and who has been co-created by White Australians, academics and Aborigines. Her contours in fact only take shape against a colonial background, for she is a symbolic manifestation of an "otherness" against which Westerners have defined themselves: the autochthonous and female deity of indigenous people against the allegedly world-defiling patriarchy of Western ideology.

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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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Familari, Toni. "Aboriginal Studies Program At Nulungu Catholic College." Aboriginal Child at School 22, no. 3 (October 1994): 13–15. http://dx.doi.org/10.1017/s0310582200005277.

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Nulungu is the name of a water hole (near Broome) where two legendary hero men of Aboriginal culture rested for a while eating and drinking. From Nulungu they went through the North straightening out the Law. Young people come to the College and they too rest a while to share their learning at the water that each gives to and takes from. They return to their people to share what they know.

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Westerway, Peter. "Starting Aboriginal Broadcasting: Whitefella Business." Media International Australia 117, no. 1 (November 2005): 110–20. http://dx.doi.org/10.1177/1329878x0511700112.

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Officials in the Australian Public Service often wield substantial influence on policy-making, yet their work is normally hidden from public view. This case study of the process involved in developing an Aboriginal broadcasting policy after the 1967 referendum reveals conflict between two incompatible paradigms: assimilation (Aboriginal affairs) and diversity of choice (broadcasting). This conflict, together with official reluctance to truly consult with relevant Aboriginal communities and misunderstandings over historically and culturally specific concepts such as country, tribe, clan, community and resident, eventually led to policy failure. Since community control was not considered as an option, Aboriginal broadcasting obstinately remained whitefella business.

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

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

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Fogarty, Gerard J., and Colin White. "Differences between Values of Australian Aboriginal and Non-Aboriginal Students." Journal of Cross-Cultural Psychology 25, no. 3 (September 1994): 394–408. http://dx.doi.org/10.1177/0022022194253006.

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Charlesworth, Max. "Aboriginal religions: New readings." Sophia 44, no. 2 (October 2005): 1–5. http://dx.doi.org/10.1007/bf02912426.

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Judd. "Colonialism and Race Relations in Remote Inland Australia: Observations from the Field of Australian Indigenous Studies." ab-Original 1, no. 2 (2018): 214. http://dx.doi.org/10.5325/aboriginal.1.2.0214.

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Hart, Victor. "Resource Guide for Aboriginal Studies and Torres Strait Islander Studies." Aboriginal Child at School 23, no. 3 (September 1995): 44–45. http://dx.doi.org/10.1017/s0310582200004922.

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Bell, CE, and RK Paterson. "Aboriginal rights to cultural property in Canada." International Journal of Cultural Property 8, no. 1 (January 1999): 167–211. http://dx.doi.org/10.1017/s0940739199770669.

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This article explores the rights of Aboriginal peoples in Canada concerning movable Aboriginal cultural property. Although the Canadian constitution protects Aboriginal rights, the content of this protection has only recently begun to be explored by the Supreme Court of Canada in a series of important cases. This article sets out the existing Aboriginal rights regime in Canada and assesses its likely application to claims for the return of Aboriginal cultural property. Canadian governments have shown little interest in attempting to resolve questions concerning ownership and possession of Aboriginal cultural property, and there have been few instances of litigation. Over the last decade a number of Canadian museums have entered into voluntary agreements to return cultural objects to Aboriginal peoples' representatives. Those agreements have often involved ongoing partnerships between Aboriginal peoples and museums concerning such matters as museum management and exhibition curatorship. A recent development has been the resolution of specific repatriation requests as part of modern land claims agreements. The compromise represented by these negotiated solutions also characterizes the legal standards being developed to reconcile existing Aboriginal rights and the legitimate policy concerns of the wider Canadian society.

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Willmot, Eric. "Aboriginal Broadcasting in Remote Australia." Media Information Australia 43, no. 1 (February 1987): 38–40. http://dx.doi.org/10.1177/1329878x8704300112.

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A review of Eric Michaels' report Aboriginal Invention of Television: Central Australia 1982–1986, Australian Institute of Aboriginal Studies, Canberra, 1986, 159p, gratis; and policy considerations for Aboriginal broadcasting in remote Australia.

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Christie, Michael. "Words, Ontologies and Aboriginal Databases." Media International Australia 116, no. 1 (August 2005): 52–63. http://dx.doi.org/10.1177/1329878x0511600107.

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Aboriginal people are increasingly making use of digitising technologies for their cultural and educational work. However, databases are not innocent objects. They bear within them Western assumptions about the nature of knowledge, and how it is produced, which may inhibit or undermine the intergenerational transmission of Aboriginal knowledge traditions. Words (or text strings), for example, have a particular constitutive function in Aboriginal epistemology, which implies a rethinking of traditional structures and uses of metadata. Knowledge and truth are understood more in terms of performance than content, which implies something about how digital resources are to be configured and represented. This paper looks at collaborative work done developing a database to support the ongoing work done by Yolngu (northeast Arnhem Land Aboriginal) people in keeping their knowledge traditions strong.

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