Journal articles: 'Aborigines, Australian'

1

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.

2

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”.

3

Moore, Terry. "Aboriginal Agency and Marginalisation in Australian Society." Social Inclusion 2, no. 3 (September 17, 2014): 124–35. http://dx.doi.org/10.17645/si.v2i3.38.

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It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.

4

Tran, Ngoc Cao Boi. "SOME IMPACTS OF THE AUSTRALIAN MULTICULTURAL POLICY ON THE CURRENT PRESERVATION AND DEVELOPMENT OF THE AUSTRALIAN ABORIGINAL CULTURE." Science and Technology Development Journal 13, no. 1 (March 30, 2010): 56–72. http://dx.doi.org/10.32508/stdj.v13i1.2104.

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Different from their ancestors, most of the Australian Aborigines currently live outside their native land but in a multicultural society under the major influence of Western culture. The assimilation policy, the White Australian policy etc. partly deprived Australian aborigines of their traditional culture. The young generations tend to adopt the western style of living, leaving behind their ancestors’ culture without any heir! However, they now are aware of this loss, and in spite of the modern trend of western culture, they are striving for their traditional preservation. In “Multicultural Australia: United in Diversity” announced on 13 May 2003, Australian government stated guidelines for the 2003-2006 development strategies. The goals are to build a successful Australia of diverse cultures, ready to be tolerant to other cultures; to build a united Australia with a shared future of devoted citizens complying with the law. As for Aboriginal culture, the multicultural policy is a recognition of values and significance of the most original features of the country’s earliest culture. It also shows the government’s great concern for the people, especially for the aborigines. All this displays numerous advantages for the preservation of Australian aboriginal culture.

5

Perga, T. "Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)." Problems of World History, no. 11 (March 26, 2020): 41–52. http://dx.doi.org/10.46869/2707-6776-2020-11-3.

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An analysis of Australia’s governmental policy towards indigenous peoples has been done. The negative consequences of the colonization of the Australian continent have been revealed, in particular, a significant reduction in the number of aborigines due to the spread of alcohol and epidemics, the seizure of their territories. It is concluded that the colonization of Australia was based on the idea of the hierarchy of human society, the superiority and inferiority of different races and groups of people, and accordingly - the supremacy of European culture and civilization. It is demonstrated in the creation of reservations for aborigines and the adoption of legislation aimed at segregating the country's white and colored populations and assimilating certain indigenous peoples into European society, primarily children from mixed marriages. It has been proven that, considering the aborigines an endangered people and seeking to protect them from themselves, Europeans saw the way to their salvation in miscegenation - interracial marriages and the isolation of aboriginal children from their parents. This policy has been pursued since the end of the XIX century by the 1970s and had disrupted cultural and family ties and destroyed aboriginal communities, although government circles positioned it as a policy of caring for indigenous Australians. As a result, the generation of aborigines taken from their parents and raised in boarding schools or families of white Europeans has been dubbed the “lost generation”. The activity of A.O. Neville who for more than two decades held the position of chief defender of the aborigines in Western Australia and in fact became the ideologist of the aborigines’ assimilation policy has been analyzed. He substantiated the idea of the biological absorption of the indigenous Australian race as a key condition for its preservation and extremely harshly implemented the policy of separating Aboriginal children from their parents. It is concluded that the policy towards the indigenous population of Australia in the late XIX – first third of the XX century was based on the principle of discrimination on racial grounds.

6

Choo, Christine. "The Impact of Asian - Aboriginal Australian Contacts in Northern Australia." Asian and Pacific Migration Journal 3, no. 2-3 (June 1994): 295–310. http://dx.doi.org/10.1177/011719689400300218.

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The long history of Asian contact with Australian Aborigines began with the early links with seafarers, Makassan trepang gatherers and even Chinese contact, which occurred in northern Australia. Later contact through the pearling industry in the Northern Territory and Kimberley, Western Australia, involved Filipinos (Manilamen), Malays, Indonesians, Chinese and Japanese. Europeans on the coastal areas of northern Australia depended on the work of indentured Asians and local Aborigines for the development and success of these industries. The birth of the Australian Federation also marked the beginning of the “White Australia Policy” designed to keep non-Europeans from settling in Australia. The presence of Asians in the north had a significant impact on state legislation controlling Aborigines in Western Australia in the first half of the 20th century, with implications to the present. Oral and archival evidence bears testimony to the brutality with which this legislation was pursued and its impact on the lives of Aboriginal people.

7

Ivanov, Aleksey V., and Sergey V. Vasilyev. "Australian Aborigines: geographical variability of craniological features." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 243–51. http://dx.doi.org/10.33876/2311-0546/2019-48-4/243-251.

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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland.

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Pestriyakov, Aleksandr P., Olga M. Grigorieva, and Yulia V. Pelenitsina. "Australian Aborigines: geographical variability of craniological features." Вестник антропологии (Herald of Anthropology) 48, no. 4 (December 10, 2019): 252–67. http://dx.doi.org/10.33876/2311-0546/2019-48-4/252-267.

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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland

9

Smith, Arthur. "Becoming Expert in the World of Experts: Factors Affecting Aboriginal and Torres Strait Islander Participation and Career Path Development in Australian Universities." Australian Journal of Indigenous Education 25, no. 2 (October 1997): 1–6. http://dx.doi.org/10.1017/s1326011100002702.

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In the recent history of Australia Aborigines and Torres Strait Islanders have only had widespread access to a university education for approximately 20 years. Before this, Indigenous graduates from Australian universities were relatively few. Universities were seen as complex, often alien places in Indigenous cultural terms; institutions of European Australian social empowerment and credentialling from which Aboriginal and Torres Strait Islander staff and students were virtually excluded.

10

Dench, Alan. "Pidgin Ngarluma." Journal of Pidgin and Creole Languages 13, no. 1 (January 1, 1998): 1–61. http://dx.doi.org/10.1075/jpcl.13.1.02den.

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This paper discusses evidence of an early pidgin in use amongst Aboriginal people of the north west coast of Western Australia. The crucial evidence comes from an Italian manuscript describing the rescue, by local Aborigines, of two castaways wrecked on North West Cape in 1875. The data reveals that the local Aborigines attempted to communicate with the Italian-speaking survivors using what appears to be an Australian language spoken some 300 kilometers further along the coast, around the emerging center of the new Pilbara pearling industry. I present an analysis of the material, showing that it differs from Australian languages of the area in significant ways and can be considered a reduced variety. I conclude that this variety is an indigenous pidgin — the first to be described for Australia.

11

Fletcher, Frank. "Finding the Framework to Prepare for Dialogue with Aborigines." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 25–38. http://dx.doi.org/10.1177/1030570x9701000105.

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It is simplistic to tell Euro-Australians that the condition of Aboriginal people is due solely to our (Euro-Australian) acts of injustice and ignorance. Christians cannot adequately prepare for dialogue with the Aborigines within such a framework. What is needed is a framework that reflects the truth within ourselves as well as about ourselves. The first framework proposed in this essay understands the Euro-Australian “soul” to be caught in a conflict between the modern historical and the primal: a conflict that lies behind much of our treatment of the Aborigines. However, this conflict carries within it a deeper conflict and suppression: facing that conflict brings us to the true transforming framework to dispose for dialogue.

12

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.

13

FAIRLEY, CHRISTOPHER K., SEPEHR N. TABRIZI, SUZANNE M. GARLAND, and FRANCIS J. BOWDEN. "Canadian and Australian Aborigines." Sexually Transmitted Diseases 25, no. 1 (January 1998): 55–56. http://dx.doi.org/10.1097/00007435-199801000-00012.

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14

BERTRAM, John F., Richard J. YOUNG, Anthony E. SEYMOUR, Priscilla KINCAID-SMITH, and Wendy HOY. "Glomerulomegaly in Australian Aborigines." Nephrology 4, s2 (September 1998): S46—S53. http://dx.doi.org/10.1111/j.1440-1797.1998.tb00472.x.

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15

Zurauskas, J., D. Beroukas, J. G. Walker, M. D. Smith, M. J. Ahern, and P. J. Roberts-Thomson. "Scleroderma in Australian Aborigines." Internal Medicine Journal 35, no. 1 (January 2005): 60–62. http://dx.doi.org/10.1111/j.1445-5994.2004.00729.x.

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16

Gracey, Michael. "Diarrhoea in Australian Aborigines." Australian Journal of Public Health 16, no. 3 (February 12, 2010): 216–25. http://dx.doi.org/10.1111/j.1753-6405.1992.tb00058.x.

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17

Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism." Canadian Journal of Political Science 40, no. 3 (September 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.

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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.

18

Zvegintseva, Irina A. "Two Peoples, Two Worlds." Journal of Flm Arts and Film Studies 8, no. 4 (December 15, 2016): 125–34. http://dx.doi.org/10.17816/vgik84125-134.

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By the time of the arrival of Europeans in the continent during the second half of the 18th century, the aboriginal tribes that inhabited Australia were under the primeval communal system. Their settlements became an easy conquering for the first aliens. Aborigines of Australia met the invaders quite friendly, providing virtually no resistance and the letters benefited immediately. There appeared a clash of two cultures, two worldviews. On the one hand, the absolute merging with nature, harmonious existence, which for centuries hadnt undergone any changes, and hence a complete tolerance to everything that didnt disturb the established order of the world; on the other hand - consumerist attitude to the land, the desire to get rich, tough competition. Naturally, such polar positions to combine turned out to be impossible, and without a desire to understand the natives who were moved out of their lands, the invaders hastened to announce the aborigines the second-class citizens. Of course, the national cinema couldnt avoid the most urgent problem of the Australian society. But if the first works of filmmakers of the past were focused more on the exotics, mystical rites, dances, daily life of aborigines, in recent years increasingly serious movies are on, and the authors call for a change in attitude to the natives, respect their culture, recognize their equal rights. Analysis of the best movies devoted to these problems, such as Jeddah, Manganese, Fence from rabbits, Charlies land and some others has become the focus of the article. Mainly under the influence of these movies the situation in the country has begun to change for better. Today in the film industry the aborigines have been working, and the movie Samson and Delilah, directed by aborigine Warwick Thornton/ has been a sensation at the Cannes film festival of 2009.

19

Coutts, Di. "Hardship's Road in a White World." Aboriginal Child at School 22, no. 2 (August 1994): 139–40. http://dx.doi.org/10.1017/s0310582200006350.

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National Aborigines Week begins on July 5, and with it, a major campaign to force politicians and Australian educators to reverse the disturbing pattern of failure at all levels of Aboriginal education.

20

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.

21

Lee, K. C., and Darryl W. Howe. "Norwegian scabies in Australian Aborigines." Medical Journal of Australia 142, no. 2 (January 1985): 140–42. http://dx.doi.org/10.5694/j.1326-5377.1985.tb133055.x.

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Suter, Keith. "Nuclear archaeology and Australian aborigines." Peace Review 7, no. 2 (January 1995): 185–89. http://dx.doi.org/10.1080/10402659508425874.

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23

Saul, Nathan, Karen Koh, and David Ellis. "Fungal infection in Australian Aborigines." Microbiology Australia 30, no. 5 (2009): 192. http://dx.doi.org/10.1071/ma09192.

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24

Hoy, Wendy. "Renal disease in Australian Aborigines." Nephrology Dialysis Transplantation 15, no. 9 (September 1, 2000): 1293–97. http://dx.doi.org/10.1093/ndt/15.9.1293.

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25

CHIN, G., and M. SEGASOTHY. "Gouty arthritis in Australian Aborigines." Australian and New Zealand Journal of Medicine 30, no. 5 (October 2000): 639–40. http://dx.doi.org/10.1111/j.1445-5994.2000.tb00871.x.

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Green, Allen. "Discoid erythematosus in Australian Aborigines." Australasian Journal of Dermatology 36, no. 3 (August 1995): 175–77. http://dx.doi.org/10.1111/j.1440-0960.1995.tb00966.x.

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Green, Allen C. "Australian Aborigines and ringworm (tinea)." Australasian Journal of Dermatology 39, no. 3 (August 1998): 192–94. http://dx.doi.org/10.1111/j.1440-0960.1998.tb01283.x.

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Douglas, W. A. "Gouty arthritis in Australian Aborigines." Internal Medicine Journal 43, no. 4 (April 2013): 465. http://dx.doi.org/10.1111/imj.12107.

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de Rios, Marlene Dobkin, and Ronni Stachalek. "TheDuboisiaGenus, Australian Aborigines and Suggestibility." Journal of Psychoactive Drugs 31, no. 2 (April 1999): 155–61. http://dx.doi.org/10.1080/02791072.1999.10471738.

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30

Gunzburg, S., M. Gracey, V. Burke, and B. Chang. "Epidemiology and microbiology of diarrhoea in young Aboriginal children in the Kimberley region of Western Australia." Epidemiology and Infection 108, no. 1 (February 1992): 67–76. http://dx.doi.org/10.1017/s0950268800049517.

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Infectious diarrhoea is common in young Australian Aborigines [1–3] and is one of the main causes for their unsatisfactory health standards with consequent widespread failure to thrive and undernutrition [4–5]. Most published reports relate to patients in hospital or to hospital admission statistics and give little indication of the extent or severity of diarrhoeal disease in children in Aboriginal communities.The present investigation involved more than 100 Aboriginal children up to 5 years of age living in remote communities in the tropical north of Western Australia who were studied prospectively over a 12–month period.

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Christiansen, Thomas. "When Worlds Collide in Legal Discourse. The Accommodation of Indigenous Australians’ Concepts of Land Rights Into Australian Law." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 21–41. http://dx.doi.org/10.2478/slgr-2020-0044.

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Abstract The right of Australian Indigenous groups to own traditional lands has been a contentious issue in the recent history of Australia. Indeed, Aborigines and Torres Strait Islanders did not consider themselves as full citizens in the country they had inhabited for millennia until the late 1960s, and then only after a long campaign and a national referendum (1967) in favour of changes to the Australian Constitution to remove restrictions on the services available to Indigenous Australians. The concept of terra nullius, misapplied to Australia, was strong in the popular imagination among the descendants of settlers or recent migrants and was not definitively put to rest until the Mabo decision (1992), which also established a firm precedent for the recognition of native title. This path to equality was fraught and made lengthy by the fact that the worldviews of the Indigenous Australians (i.e. Aborigines and Torres Strait Islanders) and the European (mainly British and Irish) settlers were so different, at least at a superficial level, this being the level at which prejudice is typically manifested. One area where this fact is particularly evident is in the area of the conceptualisation of property and especially the notion of land “ownership” and “use”. In this paper, we will focus on these terms, examining the linguistic evidence of some of the Australian languages spoken traditionally by Indigenous Australians as one means (the only one in many cases) of gaining an insight into their worldview, comparing it with that underlying the English language. We will show that the conceptualisations manifested in the two languages are contrasting but not irreconcilable, and indeed the ability of both groups of speakers (or their descendants in the case of many endangered Australian languages) to reach agreement and come to develop an understanding of the other’s perspective is reason for celebration for all Australians.

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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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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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34

Fanshawe, John P. "Personal Characteristics of Effective Teachers of Adolescent Aborigines." Aboriginal Child at School 17, no. 4 (September 1989): 35–48. http://dx.doi.org/10.1017/s0310582200006921.

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In an article based largely on overseas research into teacher effectiveness (e.g., Ryans, 1960; Kleinfeld, 1972) and Australian discussions of the non-Aboriginal teacher’s role in educating Aboriginal students (e.g., Hart, 1974), Fanshawe (1976) argues that the personal characteristics of effective teachers of adolescent Aborigines are likely to include:• being warm and supportive;• making realistic demands of students;• acting in a responsible, businesslike and systematic manner;• and being stimulating, imaginative and original.

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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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Paisley, Fiona. "Citizens of their World: Australian Feminism and Indigenous Rights in the International Context, 1920s and 1930s." Feminist Review 58, no. 1 (February 1998): 66–84. http://dx.doi.org/10.1080/014177898339596.

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Inter-war Australia saw the emergence of a feminist campaign for indigenous rights. Led by women activists who were members of various key Australian women's organizations affiliated with the British Commonwealth League, this campaign proposed a revitalized White Australia as a progressive force towards improving ‘world’ race relations. Drawing upon League of Nations conventions and the increasing role for the Dominions within the British Commonwealth, these women claimed to speak on behalf of Australian Aborigines in asserting their right to reparation as a usurped people and the need to overhaul government policy. Opposing inter-war policies of biological assimilation, they argued for a humane national Aboriginal policy including citizenship and rights in the person. Where white men had failed in their duty towards indigenous peoples, world women might bring about a new era of civilized relations between the races.

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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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Hansman, D., S. Morris, M. Gregory, and B. McDonald. "Pneumococcal carriage amongst Australian aborigines in Alice Springs, Northern Territory." Journal of Hygiene 95, no. 3 (December 1985): 677–84. http://dx.doi.org/10.1017/s0022172400060782.

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SUMMARYIn Alice Springs and its vicinity, a single nasal swab was collected from 282 Australian aborigines in May 1981 to determine nasal carriage rates of pneumococci. Each swab was inoculated on blood agar and on gentamicin blood agar. The carriage rates were 89% in children, 39% in adolescents and 34% in adults. In all, 27 serotypes of pneumococci were met with and 15 (4%) of subjects yielded two or more serotypes. In children, types 23, 19, 6, 22 and 6 were predominant (in that order), whereas type 3 was commonest in older subjects. Approximately 25% children and 5% adults yielded drug-insensitive pneumococci. Resistance to benzylpenicillin, tetracycline and co-trimoxazole was met with, resistant pneumococci showed five resistance patterns and belonged to nine serotypes, predominantly types 19 and 23. All isolates were sensitive to chloramphenicol, erythromycin, lincomycin and rifampicin. The carriage rate of drug-insensitive pneumococci was 100-fold higher amongst children sampled than in non-aboriginal children in Australia.

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KAHN, MARVIN W., ERNEST HUNTER, NICK HEATHER, and JENNIFER TEBBUTT. "Australian Aborigines and alcohol: a review." Drug and Alcohol Review 10, no. 4 (October 1991): 351–66. http://dx.doi.org/10.1080/09595239100185411.

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Mountford, C. P. "Phallic Stones of the Australian Aborigines." Mankind 2, no. 6 (February 10, 2009): 156–61. http://dx.doi.org/10.1111/j.1835-9310.1939.tb00954.x.

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Grant, Randy R., Kandice L. Kleiber, and Charles E. McAllister. "Should Australian Aborigines Succumb to Capitalism?" Journal of Economic Issues 39, no. 2 (June 2005): 391–400. http://dx.doi.org/10.1080/00213624.2005.11506816.

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Cherry, R. H. "Use of Insects by Australian Aborigines." American Entomologist 37, no. 1 (1991): 8–13. http://dx.doi.org/10.1093/ae/37.1.8.

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Haynes, Roslynn D. "The astronomy of the Australian Aborigines." Astronomy Quarterly 7, no. 4 (January 1990): 193–217. http://dx.doi.org/10.1016/0364-9229(90)90002-i.

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

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

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

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

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Ellinghaus, Katherine. "Strategies of Elimination: “Exempted” Aborigines, “Competent” Indians, and Twentieth-Century Assimilation Policies in Australia and the United States." Journal of the Canadian Historical Association 18, no. 2 (June 11, 2008): 202–25. http://dx.doi.org/10.7202/018229ar.

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Abstract Despite their different politics, populations and histories, there are some striking similarities between the indigenous assimilation policies enacted by the United States and Australia. These parallels reveal much about the harsh practicalities behind the rhetoric of humanitarian uplift, civilization and cultural assimilation that existed in these settler nations. This article compares legislation which provided assimilative pathways to Aborigines and Native Americans whom white officials perceived to be acculturated. Some Aboriginal people were offered certificates of “exemption” which freed them from the legal restrictions on Aboriginal people’s movement, place of abode, ability to purchase alcohol, and other controls. Similarly, Native Americans could be awarded a fee patent which declared them “competent.” This patent discontinued government guardianship over them and allowed them to sell, deed, and pay taxes on their lands. I scrutinize the Board that was sent to Oklahoma to examine the Cheyenne and Arapaho for competency in January and February 1917, and the New South Wales Aborigines’ Welfare Board, which combined the awarding of exemption certificates with their efforts to assimilate Koori people into Australian society in the 1940s and 1950s. These case studies reveal that people of mixed white/indigenous descent were more likely to be declared competent or exempt. Thus, hand in hand with efforts to culturally assimilate Aborigines and Native Americans came attempts to reduce the size of indigenous populations and their landholdings by releasing people of mixed descent from government control, and no longer officially recognizing their indigenous identity.

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Chrzanowska, Joanna. "Spór o historię kontynentu i pochód do pojednania – Aborygeni w wielokulturowej Australii." Intercultural Relations 3, no. 1(5) (June 3, 2019): 149–68. http://dx.doi.org/10.12797/rm.01.2019.05.06.

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THE DISPUTE OVER THE HISTORY OF THE CONTINENT AND THE WAY TO RECONCILIATION – ABORIGINES IN MULTICULTURAL AUSTRALIAThe article is dedicated to difficult relations between Australian Aborigines and the Australian mainstream society. Over the centuries these relations were marked with white group’s domination and humiliation of the autochthons. The first decades of the 21st century, however, brought significant changes, but still not sufficient enough, in treatment of Australia’s first inhabitants. The text reflects on the most important solutions elaborated by both sides: the state and the Aborigines, aiming to improve the situation of disadvantaged minority.

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Cho, Ching. "Finger dermatoglyphics of Australian aborigines in the northern territory of Australia." Korean Journal of Biological Sciences 4, no. 1 (January 2000): 91–94. http://dx.doi.org/10.1080/12265071.2000.9647529.

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Sugauchi, Fuminaka, Masashi Mizokami, Etsuro Orito, Tomoyoshi Ohno, Hideaki Kato, Seiji Suzuki, Yoshihide Kimura, Ryuzo Ueda, L. A. Butterworth, and W. G. E. Cooksley. "A novel variant genotype C of hepatitis B virus identified in isolates from Australian Aborigines: complete genome sequence and phylogenetic relatedness." Journal of General Virology 82, no. 4 (April 1, 2001): 883–92. http://dx.doi.org/10.1099/0022-1317-82-4-883.

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There have been no reports of DNA sequences of hepatitis B virus (HBV) strains from Australian Aborigines, although the hepatitis B surface antigen (HBsAg) was discovered among them. To investigate the characteristics of DNA sequences of HBV strains from Australian Aborigines, the complete nucleotide sequences of HBV strains were determined and subjected to molecular evolutionary analysis. Serum samples positive for HBsAg were collected from five Australian Aborigines. Phylogenetic analysis of the five complete nucleotide sequences compared with DNA sequences of 54 global HBV isolates from international databases revealed that three of the five were classified into genotype D and were most closely related in terms of evolutionary distance to a strain isolated from a healthy blood donor in Papua New Guinea. Two of the five were classified into a novel variant genotype C, which has not been reported previously, and were closely related to a strain isolated from Polynesians, particularly in the X and Core genes. These two strains of variant genotype C differed from known genotype C strains by 5·9–7·4% over the complete nucleotide sequence and 4·0–5·6% in the small-S gene, and had residues Arg122, Thr127 and Lys160, characteristic of serotype ayw3, which have not been reported previously in genotype C. In conclusion, this is the first report of the characteristics of complete nucleotide sequences of HBV from Australian Aborigines. These results contribute to the investigation of the worldwide spread of HBV, the relationship between serotype and genotype and the ancient common origin of Australian Aborigines.

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Sanders, Will, John Chesterman, and Brian Galligan. "Citizens without Rights: Aborigines and Australian Citizenship." Pacific Affairs 72, no. 2 (1999): 303. http://dx.doi.org/10.2307/2672160.

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Journal articles on the topic 'Aborigines, Australian'

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