Journal articles on the topic 'Indigenous Land Corporation (Australia)'
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Walton, Nerissa, Hilary Smith, Luke Bowen, Paul Mitchell, Emma Pethybridge, Tracey Hayes, and Michael O'Ryan. "Opportunities for fire and carbon on pastoral properties in the savanna rangelands: perspectives from the Indigenous Land Corporation and the Northern Territory Cattlemen's Association." Rangeland Journal 36, no. 4 (2014): 403. http://dx.doi.org/10.1071/rj14025.
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Understanding both the carbon dynamics within Australia’s northern savannas and the opportunities presented through diversification into carbon markets is of relevance to pastoral land managers both in Australia and globally. The Indigenous Land Corporation (ILC), through its role in assisting Indigenous people to acquire and manage land for cultural, social, environmental and economic benefits, has operated in the carbon market and is keen to continue working with its partners to explore the opportunities to develop and broaden this further. The Northern Territory Cattlemen’s Association, as the major industry body for the pastoral industry in the Northern Territory, has been actively involved in assessing the opportunities which may be presented through greenhouse gas abatement where these are compatible with sound resource and economic management. In recent years, Australian governments have considered and developed diversified carbon abatement opportunities for farmers, particularly through the Carbon Farming Initiative (CFI). Australian Carbon Credit Units generated through the CFI can contribute to meeting Australia’s commitments under international agreements to reduce greenhouse gas emissions. The opportunity for economic diversification into carbon farming on marginal land where the primary land use is pastoralism is of particular interest, particularly where it can lead to strengthened economic returns, jobs and other benefits for Indigenous people. Lessons learnt from the ILC’s Fish River Fire Project demonstrate the potential, but also emphasise the need for further research into the practicalities of introducing carbon projects into predominantly pastoral landscapes in Australia and internationally. It is suggested that several issues require further assessment by pastoralists who may be considering engaging in the CFI or other carbon markets.
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Cleary, Paul. "Native title contestation in Western Australia's Pilbara region." International Journal for Crime, Justice and Social Democracy 3, no. 3 (December 1, 2014): 132–48. http://dx.doi.org/10.5204/ijcjsd.v3i3.182.
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The rights afforded to Indigenous Australians under the Native Title Act 1993 (NTA) are very limited and allow for undue coercion by corporate interests, contrary to the claims of many prominent authors in this field. Unlike the Commonwealth’s first land rights law, Aboriginal Lands Rights (Northern Territory) Act 1976 (ALRA) , the NTA does not offer a right of veto to Aboriginal parties; instead, they have a right to negotiate with developers, which has in practice meant very little leverage in negotiations for native title parties. And unlike ALRA, developers can deal with any Indigenous corporation, rather than land councils. These two factors have encouraged opportunistic conduct by some developers and led to vexatious litigation designed to break the resistance of native title parties, as demonstrated by the experience of Aboriginal corporations in the iron ore-rich Pilbara region of Western Australia.
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Campbell, David. "Application of an integrated multidisciplinary economic welfare approach to improved wellbeing through Aboriginal caring for country." Rangeland Journal 33, no. 4 (2011): 365. http://dx.doi.org/10.1071/rj11025.
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The lands held by Aboriginal people are mostly located in the Australian desert, aside from pastoral country purchased under the Indigenous Land Corporation, they are among the least amenable to agricultural production. Social expectations regarding land use are undergoing a multifunctional transition with a move away from a focus on production, to increased amenity and conservation uses. This change means that Aboriginal people with cultural connections to country enjoy an absolute advantage in managing country through their application of land care involving Indigenous ecological knowledge. An integrated multidisciplinary economic welfare approach, based on data from northern Australia and the central Australian desert, is used to demonstrate the role Aboriginal people can play in caring for country. Such engagement can be to the advantage of Aboriginal people through a multiplicity of private and public good benefits, such as improving Aboriginal health, maintaining biodiversity, and the mitigation of climate change impacts through possible greenhouse gas biosequestration and the reduction of dust storms – which are an important vector of disease.
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Finau, Glenn, Diane Jarvis, Natalie Stoeckl, Silva Larson, Daniel Grainger, Michael Douglas, Ewamian Aboriginal Corporation, et al. "Accounting for Indigenous cultural connections to land: insights from two Indigenous groups of Australia." Accounting, Auditing & Accountability Journal 36, no. 9 (August 28, 2023): 370–89. http://dx.doi.org/10.1108/aaaj-08-2022-5971.
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PurposeThis paper aims to present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.Design/methodology/approachAdopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.FindingsThe models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.Originality/valueThe paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.
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Jarvis, Diane, Natalie Stoeckl, Jane Addison, Silva Larson, Rosemary Hill, Petina Pert, and Felecia Watkin Lui. "Are Indigenous land and sea management programs a pathway to Indigenous economic independence?" Rangeland Journal 40, no. 4 (2018): 415. http://dx.doi.org/10.1071/rj18051.
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This paper focuses on Indigenous business development, an under-researched co-benefit associated with investment in Indigenous land and sea management programs (ILSMPs) in northern Australia. More than 65% of ILSMPs undertake commercial activities that generate revenue and create jobs. In addition to generating environmental benefits, ILSMPs thus also generate economic benefits (co-benefits) that support Indigenous aspirations and help to deliver multiple government objectives. We outline key features of northern Australian economies, identifying factors that differentiate them from Western urbanised economies. We discuss literature highlighting that, if the aim is to stimulate (short-term) economic development in northern Indigenous economies, then the requirement is to stimulate demand for goods and services that are produced by Aboriginal and Torres Strait Islander people (herein referred to as Indigenous people), and which generate benefits that align with the goals and aspirations of Indigenous people. We also discuss literature demonstrating the importance of promoting a socio-cultural environment that stimulates creativity, which is a core driver of innovation, business development and long-term development. ILSMPs have characteristics suggestive of an ability to kick-start self-sustaining growth cycles, but previous research has not investigated this. Using 8 years of data relating to Indigenous businesses that are registered with the Office of the Registrar of Indigenous Corporations (a subset of all Indigenous businesses), we use statistical tests (Granger causality tests) to check whether ILSMP expenditure in the first year has a positive impact on Indigenous business activity in subsequent years. This analysis (of admittedly imperfect data) produces evidence to support the proposition that expenditure on ILSMPs generates positive spillovers for Indigenous businesses (even those not engaged in land management), albeit with a 3-year lag. ILSMPs have been shown to be an appropriate mechanism for achieving a wide range of short-term benefits; our research suggests they may also work as catalysts for Indigenous business development, fostering sustainable economic independence.
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Waller, Lisa, Emma Mesikämmen, and Brian Burkett. "Rural radio and the everyday politics of settlement on Indigenous land." Media, Culture & Society 42, no. 6 (October 15, 2019): 805–22. http://dx.doi.org/10.1177/0163443719876620.
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The Australian Broadcasting Corporation’s Country Hour radio programmes are produced regionally and promote specific understandings of rurality. This article presents an analysis that shows Indigenous people and issues are rarely sources or topics in Country Hour, and that stories about Indigenous land use are generally broadcast only if the land is used in a way that is seen as ‘productive’ through settler colonial eyes. It also argues the programme should include Indigenous voices and understandings of the land in imagining this space. It makes a theoretical contribution to media studies by extending on concepts of the ‘rural imaginary’ and ‘settler common sense’ to argue that the programme perpetuates a discourse that legitimates and valorises the use of ‘rural’ space for non-Indigenous people, concepts and activities. Indigenous people are noticeably absent and silent. Country Hour is therefore conceptualised as a media space that continues to transmit settler colonialism and its attendant myths.
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Umbu Deta, Krisharyanto. "Marapu Resisting the Corporation to Protect the Land." Satya Widya: Jurnal Studi Agama 4, no. 2 (December 31, 2021): 50–66. http://dx.doi.org/10.33363/swjsa.v4i2.765.
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The establishment of a sugar cane plantation in East Sumba has evoked conflicts and resistance from the local people. The damage to the katoda (sites to perform rituals) portrays one of the other violations causing environmental, cultural, and social damages related to the manipulation of customary land and criminalization of local people. This paper aims to discuss this conflict by accentuating, and also promoting, the paradigm of indigenous religion as a tool to understand the resistance of the Marapu community to protect their land. Indigenous Religion Paradigm implies the inter-subjective relationship between human person and non-human person (nature) in the non-hierarchical cosmology, which carries the commitments of responsibility, ethics, and reciprocity. By using this perspective, this work shows the opposite perspectives of the partnership between the corporation and the local government concerning the economic considerations and Marapu community who maintains their inter-subjective cosmology as opposed to the modern economic view. The land is understood differently by each of them. While the former only grasps the monetary side of the land, the latter religiously perceives the land as sources of life for both human and non-human person and, therefore, protects their land as the commitment to be responsible, ethical, and reciprocal.
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Dore, Jeremy, Christine Michael, Jeremy Russell-Smith, Maureen Tehan, and Lisa Caripis. "Carbon projects and Indigenous land in northern Australia." Rangeland Journal 36, no. 4 (2014): 389. http://dx.doi.org/10.1071/rj13128.
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Land activities contribute ~18% of total greenhouse gas emissions produced in Australia. To help reduce these emissions, the Carbon Farming Initiative (CFI) was implemented in 2011 to encourage land projects, which reduce the production of greenhouse gases and/or sequester carbon in the land. Prospective projects include savanna fire management and rangelands management, which have high relevance in northern Australia where Indigenous landholding is strong. This paper explores the land-tenure requirements necessary for these kinds of carbon projects to be approved by the Clean Energy Regulator. It provides an introduction to the CFI before discussing the land tenure requirements in the states of Queensland, the Northern Territory and Western Australia with respect to both emissions reduction and carbon sequestration projects. Potential issues with the current framework are highlighted, especially in relation to native title.
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Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia." Missiology: An International Review 14, no. 4 (October 1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.
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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the churches in these events and reflects on a Christian approach to indigenous land rights, noting that churches in other lands, in their mission work, are also involved with indigenous peoples in struggles to achieve just recognition to title for their land.
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Lloyd, Genevieve. "No One's Land: Australia and the Philosophical Imagination." Hypatia 15, no. 2 (2000): 26–39. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00312.x.
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Drawing on the work of Michèle Le Dœuff, this paper uses the idea of “philosophical imagination” to make visible the historical intersection between philosophical ideas, social practice, and institutional structures. It explores the role of ideas of “terra nullius” and of the “doomed race” in the formation of some crucial ways in which non-indigenous Australians have imagined their relations with indigenous peoples. The author shows how feminist reading strategies that attend to the imaginary open up ways of rethinking processes of inclusion and exclusion.
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Wilson, George R., Melanie J. Edwards, and Jennifer K. Smits. "Support for Indigenous wildlife management in Australia to enable sustainable use." Wildlife Research 37, no. 3 (2010): 255. http://dx.doi.org/10.1071/wr09130.
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Wildlife managers could play a greater role in ensuring that Indigenous wildlife harvesting is sustainable and helping to address community health and employment challenges facing Indigenous Australians in remote and rural areas. Wildlife managers need to listen more to what Indigenous people say they want from their country and for their people, such as increased game to supplement their diet and security for totemic species, to maintain culture. In pre-colonial Australia, adherence to customary law maintained wildlife species Indigenous Australians wanted. Today the long-term sustainability of Indigenous wildlife harvesting is threatened. Where Indigenous communities lack leadership and other social problems exist, their capacity to apply customary land-and sea-management practices and to operate cultural constraints on wildlife use is reduced. The Indigenous right to hunt should coexist with responsible management. Improved wildlife management that combines science and traditional knowledge has implications for Indigenous people worldwide. Western science can support Indigenous passion for caring for the land. It can draw on traditional Indigenous practice and, through reciprocal learning, help reinstate Indigenous law and culture in communities. In Australia, wildlife managers could be more engaged in supporting Indigenous Australians in activities such as surveying populations and estimating sustainable yields, identifying refuge areas, maximising habitat diversity, controlling weeds and feral animals, and exchanging information across regions. Although support for Indigenous land and wildlife management has risen in recent years, it remains a minor component of current Australian Government resource allocation for addressing Indigenous need. Wildlife management could be a stronger focus in education, training and employment programs. Proactive wildlife management conforms to both the western concept of conserving biodiversity and Indigenous wildlife management; it can support sustainable harvesting, provide employment and income, create learning and training opportunities and improve Indigenous health. If greater expenditure were directed to Indigenous wildlife management, wildlife managers, especially Indigenous wildlife managers, could become more engaged in cultural initiatives across traditional and scientific practices and so contribute to programs that address the health and motivational challenges facing Indigenous communities.
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Moorcroft, Heather, and Michael Adams. "Emerging Geographies of Conservation and Indigenous Land in Australia." Australian Geographer 45, no. 4 (October 2, 2014): 485–504. http://dx.doi.org/10.1080/00049182.2014.953733.
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L., Cecil A. "Indigenous entrepreneurship in timber furniture manufacturing: The Gumatj venture in Northern Australia." Information Management and Business Review 2, no. 1 (January 15, 2011): 1–11. http://dx.doi.org/10.22610/imbr.v2i1.876.
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Despite commitment by the Australian Government to improve the economic independence of Indigenous people Aboriginals and Torres Strait Islanders they are the most socio economic disadvantaged group relative to other Australians. This commitment manifests in the four main strands of; 1) welfare, 2) installation of the Community Development Employment Projects (CDEP) scheme, 3) legislation enabling Traditional Land Owners and miners to negotiate agreements for training and employment of Indigenous people, and 4) programmes to encourage Indigenous entrepreneurship. This paper reports an Australian Indigenous entrepreneurial business (furniture making) initiated by the Gumatj clan of the Yolngu people in East Arnhem Land in the Northern Territory (NT) of Australia. These Indigenous people are employed in timber milling and transporting the milled timber to Gunyangara on the Gove Peninsula where it is dried and used to make furniture. Overcoming the literature documented barriers to Australian Indigenous entrepreneurship compelled the Gumatj to develop a business model with potential to foster pathways for other Indigenous small business endeavours.
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Kearney, Amanda. "Interculturalism and Responsive Reflexivity in a Settler Colonial Context." Religions 10, no. 3 (March 15, 2019): 199. http://dx.doi.org/10.3390/rel10030199.
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This article explores interculturalism in Australia, a nation marked by the impact of coloniality and deep colonising. Fostering interculturalism—as a form of empathic understanding and being in good relations with difference—across Indigenous and non-Indigenous lived experiences has proven difficult in Australia. This paper offers a scoping of existing discourse on interculturalism, asking firstly, ‘what is interculturalism’, that is, what is beyond the rhetoric and policy speak? The second commitment is to examine the pressures that stymy the articulation of interculturalism as a broad-based project, and lastly the article strives to highlight possibilities for interculturalism through consideration of empathic understandings of sustainable futures and land security in Australia. Legislative land rights and land activism arranged around solidarity movements for sustainable futures are taken up as the two sites of analysis. In the first instance, a case is made for legislative land rights as a form of coloniality that maintains the centrality of state power, and in the second, land activism, as expressed in the campaigns of Seed, Australia’s first Indigenous youth-led climate network and the Australian Youth Climate Coalition, are identified as sites for plurality and as staging grounds for intercultural praxis.
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Altman, Jon, and David Pollack. "The Indigenous Land Corporation: An Analysis of Its Performance Five Years On." Australian Journal of Public Administration 60, no. 4 (December 2001): 67–79. http://dx.doi.org/10.1111/1467-8500.00242.
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Adeleye, Matthew A., Simon G. Haberle, Simon E. Connor, Janelle Stevenson, and David M. J. S. Bowman. "Indigenous Fire-Managed Landscapes in Southeast Australia during the Holocene—New Insights from the Furneaux Group Islands, Bass Strait." Fire 4, no. 2 (March 29, 2021): 17. http://dx.doi.org/10.3390/fire4020017.
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Indigenous land use and climate have shaped fire regimes in southeast Australia during the Holocene, although their relative influence remains unclear. The archaeologically attested mid-Holocene decline in land-use intensity on the Furneaux Group islands (FGI) relative to mainland Tasmanian and SE Australia presents a natural experiment to identify the roles of climate and anthropogenic land use. We reconstruct two key facets of regional fire regimes, biomass (vegetation) burned (BB) and recurrence rate of fire episodes (RRFE), by using total charcoal influx and charcoal peaks in palaeoecological records, respectively. Our results suggest climate-driven biomass accumulation and dryness-controlled BB across southeast Australia during the Holocene. Insights from the FGI suggest people elevated the recurrence rate of fire episodes through frequent cultural burning during the early Holocene and reduction in recurrent Indigenous cultural burning during the mid–late Holocene led to increases in BB. These results provide long-term evidence of the effectiveness of Indigenous cultural burning in reducing biomass burned and may be effective in stabilizing fire regimes in flammable landscapes in the future.
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Austin, B. J., C. J. Robinson, M. Tofa, and S. T. Garnett. "Investor aspirations for Indigenous land and sea management in Australia." Australasian Journal of Environmental Management 26, no. 2 (April 3, 2019): 156–72. http://dx.doi.org/10.1080/14486563.2019.1579002.
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McNeil, Kent. "The Vulnerability of Indigenous Land Rights in Australia and Canada." Osgoode Hall Law Journal 42, no. 2 (April 1, 2004): 271–301. http://dx.doi.org/10.60082/2817-5069.1380.
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Nikolakis, William. "Determinants Of Success Among Indigenous Enterprise In The Northern Territory Of Australia." Journal of Aboriginal Economic Development 6, no. 2 (January 1, 2009): 25–39. http://dx.doi.org/10.29173/jaed274.
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The focus of this research is on nous development (IED) in the Northern Territory of Australia, much of it on inalienable and communal Indigenous land. Indigenous enterprise development is said to be different from other forms of enterprise development because of the legal rights of Indigenous peoples and because of particular cultural attributes, which are found to shape notions of success and approaches to development. A total of fifty six in-depth, face-to-face interviews were conducted with experts or opinion leaders on IED in the region. The findings in this research emphasize that certain cultural attributes may act to constrain successful enterprise development, but can be integrated into an enterprise through changes in enterprise structure, or practice, to support successful economic outcomes. Four categories of factors that support the development of successful Indigenous enterprise are identified: developing business acumen, integrating culture within the enterprise, separating business from community politics, and greater independence from government. While definitions of success varied across the region there were common objectives for Indigenous enterprise, such as eliminating welfare dependency and maintaining a link to land. Ultimately, success for Indigenous enterprise was deemed to be business survival, but in ways that are congruent with each Indigenous community's values.
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Meadows, Michael. "A 10-Point Plan and a Treaty: Images of Indigenous People in the Press in Australia and Canada." Queensland Review 6, no. 1 (May 1999): 50–76. http://dx.doi.org/10.1017/s1321816600001884.
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The last decade of the twentieth century has seen some highly significant symbolic advances for Indigenous people in Australia and Canada representing golden opportunities for their respective governments to advance the reconciliation process. But the political will to capitalise on them has varied enormously. This paper focuses on two case studies drawn from Australia and Canada which look at Indigenous people's continuing struggle for land rights.
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Foxwell-Norton, Kerrie, Susan Forde, and Michael Meadows. "Land, Listening and Voice: Investigating Community and Media Representations of the Queensland Struggle for Land Rights and Equality." Media International Australia 149, no. 1 (November 2013): 150–61. http://dx.doi.org/10.1177/1329878x1314900116.
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For the most part, the story of the Australian Indigenous land rights struggle has been told by the Australian media – media that have attracted consistent criticism for their portrayal of Indigenous Australians. On the other hand, Australia boasts a vibrant and accomplished Indigenous media sector that has also told the land rights story from a different perspective, albeit to a much smaller audience. The authors are currently a part of a research team seeking to provide a critical analysis of historical and contemporary representations of the land rights movement and the broader struggle for indigenous rights and equality in Queensland. The project seeks to challenge the prevailing dialogue by focusing on the perspectives of people who have been (and still are) involved in the land rights movement. Prioritising and exploring such alternative perspectives will not only present the opportunity to reconsider the role of media representations, but will also enable an Indigenous ‘take’ on them to emerge. This article presents our approach and rationale, discussing the methodological possibilities and challenges of research with Indigenous communities, which ultimately seeks to redress media imbalance and injustice by a retelling that elevates Indigenous voices, stories and pictures.
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Gunstone, Andrew. "Indigenous Rights and the 1991-2000 Australian Reconciliation Process." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 3 (September 24, 2009): 35–51. http://dx.doi.org/10.5130/ccs.v1i3.1141.
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The formal reconciliation process in Australia was conducted between 1991 and 2000 and aimed to reconcile Indigenous and non-Indigenous peoples by 2001. In this paper, I detail the failure of both this reconciliation process and governments, in particular the Howard Government, to recognise Indigenous rights, such as sovereignty, a treaty, self-determination and land rights.
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Gray, Peter R. A. "Do the Walls Have Ears? Indigenous Title and Courts in Australia." International Journal of Legal Information 28, no. 2 (2000): 185–212. http://dx.doi.org/10.1017/s0731126500009070.
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Australia has always been a place of legal pluralism. Before the British colonists brought with them the common law and the statute law of England, there were indigenous systems of law. Indeed, there were very many of them. They did not cease to exist just because English law was imported. Sadly, for over 200 years, their existence was not officially recognised by the Anglo-Australian legal system. In 1992, in Mabo v State of Queensland [No.2], the High Court of Australia did more than “invent” native title. It made this nation officially a legally pluralist one. The common law now recognises, and gives effect to, indigenous law with respect to land tenure and, possibly, with respect to other aspects of life and death as well. Native title is what indigenous law says it is, no more and no less, except to the extent that non-indigenous law operates to “extinguish” or “impair” native title. The first inquiry in any application for a determination of native title must be as to the continuing existence of an indigenous legal system and the manner in which that legal system deals with entitlements in relation to the relevant land. If such a system survives and gives entitlement to people, it must then be asked whether non-Aboriginal law has “extinguished” or “impaired” those entitlements. In truth, this inquiry is as to whether the non-indigenous legal system has withdrawn its recognition of those entitlements, because of its creation of interests, or recognition of activities, incompatible with the continuing existence of indigenous entitlements. The entitlements continue to exist in indigenous law, despite any “extinguishment” or “impairment.”
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Austin, B. J., and B. Corey. "Factors contributing to the longevity of the commercial use of crocodiles by Indigenous people in remote Northern Australia: a case study." Rangeland Journal 34, no. 3 (2012): 239. http://dx.doi.org/10.1071/rj11082.
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Access to land and resources has not, in itself, been sufficient for improving the wellbeing of Indigenous people living in remote regions of Australia. Much of the land has limited potential for mainstream market-based economic development. However, some Indigenous Australians have been able to use wildlife commercially to realise economic opportunities and to enhance their capacity to engage in natural resource management on their land. In this paper, a case study is presented of one such enterprise which has managed a crocodile egg-harvesting operation from a remote township for almost 15 years. Using a sustainable livelihoods approach to conduct field observations and semi-structured interviews, key factors were identified that had contributed to the longevity of this operation. These were minimal anti-use sentiment, demonstrably sustainable harvests, the market, the institutional context, parent-organisation support, activating and enhancing capitals and capabilities, and locally relevant enterprise activity. The crocodile egg-harvesting activity investigated is an example of a community-governed natural resource-based enterprise that has been able to engage Indigenous people in market-based economic activity in remote northern Australia. The findings have potential value to Indigenous peoples and communities, development practitioners, policy-makers and natural resource managers interested in the sustainable use of wildlife and Indigenous economic development.
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Monteiro Penteado, Ana Elisa. "The law of the land: intangible ad tangible rights in Aboriginal Australia." Revista de Direito Econômico e Socioambiental 3, no. 1 (January 1, 2012): 227. http://dx.doi.org/10.7213/rev.dir.econ.socioambienta.03.001.ao08.
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This article deals with the Convention on Biological Diversity, article 8 (j) in connection tothe national and local legislation to be enacted prior to article 8 (j) enforcement. It showsthat for legal protection of Indigenous Peoples’s intangible rights, land rights are to be resolvedby government and organisms devoted to land right claimed by Aboriginal Peoples.The experience of Australia through its recent colonization, decolonization and reviewof social values presented by Rudd Administration secured Indigenous Peoples rights. In conclusion, this article proposes a multi-action from historical, political, legal and jurisprudentialsources for article 8 (j) to be operative.
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Wang, Yanlin. "Better Ways to Protect Indigenous Knowledge and Cultures Through Intellectual Property." Lecture Notes in Education Psychology and Public Media 51, no. 1 (April 30, 2024): 52–57. http://dx.doi.org/10.54254/2753-7048/51/20240902.
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Indigenous knowledge can be understood as a network of knowledge, beliefs and traditions that can be preserved and have some commercial value over time. Along with the increasing visibility of indigenous cultures in the global marketplace, there are also significant challenges. These challenges are often related to the physical destruction and utilization of indigenous lands and knowledge. The historical context and uniqueness of indigenous cultures suggest that they require greater attention and special protection under the law. From the current provisions and judgments, some individual authors have been compensated while the rights of the broader indigenous community have not been adequately protected. From an international perspective, the focus of the work of international organizations has expanded to include indigenous peoples' land claims and cultural rights. In addition to various international organizations and related instruments, a number of countries and regions are working to protect the intellectual property rights of indigenous cultures. Australia is a country that is typically faced with the protection of indigenous intellectual property. For Australia, the effective protection of indigenous knowledge remains an issue that needs to be addressed and managed through the legal realm. The positioning of indigenous knowledge in the law is complex and incomplete. Australia has played an important role at the international level, but the actual response within Australia to the international level has been minimal. Australia should therefore recognize and respond to these developments in legislation as soon as possible.
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Triari, Putri, Kali Jones, and Ni Gusti Ayu Dyah Satyawati. "Indigenous People, Economic Development and Sustainable Tourism: A Comparative Analysis between Bali, Indonesia and Australia." Udayana Journal of Law and Culture 1, no. 1 (January 30, 2017): 16. http://dx.doi.org/10.24843/ujlc.2017.v01.i01.p02.
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Tourism is one of the world’s fastest growing industries and has been used as a vehicle for indigenous people to engage in economic development opportunities within their local communities. The concept of sustainable tourism has brought greater awareness towards maintaining the economic and social advantages of tourism development whilst ensuring the industry is both socio-cultural and environmentally sustainable. A central component to the definition of sustainable tourism is the empowerment of indigenous people to take advantage of the benefits of the tourism industry. This article will demonstrate that in certain instances there is conflict between indigenous peoples’ culture, particularly communal ownership of land and the tourism industry. This research uses comparative analysis between Bali, Indonesia and the Northern Territory of Australia to analyse the social and legal impediments, which affect the potential of local indigenous people to contribute to sustainable tourism. The conclusion drawn in this article is that both Indonesia and Australia have attempted to provide legal frameworks to promote tourism and development alongside indigenous people, however in both cases the tourism industry has not always been easily applicable to indigenous people’s concept of land ownership and communal sharing of economic assets.
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Toussaint, Sandy. "Practicing Anthropology in Australia: An Introduction." Practicing Anthropology 23, no. 1 (January 1, 2001): 2–4. http://dx.doi.org/10.17730/praa.23.1.07107g644p706g16.
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Applied anthropology in Australia is an increasingly sought after and diverse field of social inquiry and research application. There are several reasons for this interest, including substantial anthropological involvement in the land claims process during the past three decades. Such a process has resulted in anthropologists working for Indigenous groups and land councils, documenting Aboriginal and Torres Strait Islander interests in land and sea, negotiating resource development agreements, undertaking ethnographic site surveys, presenting evidence in court. A number of contributions to this special edition of Practicing Anthropology provide details of these practical applications of anthropology in Australian settings. Nicolas Peterson describes some of the historial background to the introduction of land rights legislation in the Northern Territory, and Jim Birckhead discusses cultural heritage issues in national parks in New South Wales. Birckhead and Toussaint also raise concerns about anthropological practice and the ethics and politics of representation, including with reference to the relationship between gender and culture.
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Glaskin, Katie. "Native Title and the Recognition of Indigenous Land Rights in Australia." Anthropology News 44, no. 9 (December 2003): 8. http://dx.doi.org/10.1111/an.2003.44.9.8.1.
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Short, Damien. "The Social Construction of Indigenous `Native Title' Land Rights in Australia." Current Sociology 55, no. 6 (November 2007): 857–76. http://dx.doi.org/10.1177/0011392107081989.
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Mercer, David. "Aboriginal self-determination and indigenous land title in post-Mabo Australia." Political Geography 16, no. 3 (March 1997): 189–212. http://dx.doi.org/10.1016/0962-6298(95)00122-0.
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Telfer, Wendy R., and Murray J. Garde. "Indigenous Knowledge of Rock Kangaroo Ecology in Western Arnhem Land, Australia." Human Ecology 34, no. 3 (June 2006): 379–406. http://dx.doi.org/10.1007/s10745-006-9023-3.
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Imaduddin, Muhamad, Noor Indah Simponi, Rizqi Handayani, Eny Mustafidah, and Chatree Faikhamta. "Integrating Living Values Education by Bridging Indigenous STEM Knowledge of Traditional Salt Farmers to School Science Learning Materials." Journal of Science Learning 4, no. 1 (November 27, 2020): 8–19. http://dx.doi.org/10.17509/jsl.v4i1.29169.
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The lack of bridges between formal science taught in schools and indigenous STEM knowledge is a problem that leads to the abandonment of cultural values and local wisdom. This article aimed to (1) describe the traditional salt production process by farmers and their living values education (LVE), and (2) transform indigenous STEM knowledge into scientific knowledge that can be applied to school science learning. This research was conducted in Central Java, Indonesia using observation, interviews, and literature and document review. A qualitative, ethnographic approach revealed that the traditional salt production process includes (1) draining the land; (2) making plots; (3) draining the pond plots; (4) compaction of the land surface; (5) seawater drainage; and (6) harvesting the salt. Identifiable living values include collaboration, simplicity, happiness, responsibility, and corporation. Indigenous knowledge is found in salt farmers' understanding of the characteristics and the process of salt crystal formation and their use of traditional equipment. Indigenous STEM knowledge can be transformed into school science learning materials as an example of integrating LVE.
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Toekan, Dahalia Fatima, Johanis Steny Franco Peilouw, and Dyah Ridhul Airin Daties. "Tanggung Jawab Negara Terhadap Pelanggaran Kemanusiaan Suku Aborigin Sebagai Indigenous People." TATOHI: Jurnal Ilmu Hukum 2, no. 8 (October 31, 2022): 853. http://dx.doi.org/10.47268/tatohi.v2i8.1424.
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Introduction: Aboriginal people are indigenous and constitute a minority population in Australia and are known as Indigenous Peoples.When the white people arrived in Australia, they took over the land rights of the aboriginals.Purposes of the Research: To find out how international law in providing protection for aboriginal tribes who are indigenous people and knowing and understanding the form of the Australian state's responsibility for humanitarian violations for aboriginal tribes as indigenous people. Methods of the Research: This research isnormative juridical law research, with primary and secondary legal materials as legal sources. Furthermore, it was analyzed qualitatively.Results of the Research: The results of this study indicate thatprotection for aboriginal tribes as Indigenous Peoples is regulated in the International Labor Organization (ILO) Convention No. 169 of 1989, the United Nations Declaration of Rights on the Indigenous Peoples (UNDRIP) Convention in 1984 and the Indigenous Peoples Rights Act (IPRA) Convention in 1997.As a form of responsibility, Australia has signed various international treaties and conventions on human rights and as a form of state responsibility for violations of humanity of aboriginal tribes as aIndigenous Peoplesby formingThe Council for Aboriginal Reconciliationin 1992 and then apologized nationwide in February 2008
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Formaini, Heather. "Contesting the ‘we’ of ‘we’: the rights of Indigenous peoples in Australia." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (September 30, 2009): 96–110. http://dx.doi.org/10.5130/ccs.v1i2.1119.
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Introducing three papers which have as their theme Indigenous and non-Indigenous rights, this paper offers a set of frameworks through which to read the various discourses as they have steered debates since colonialisation. It examines the way Indigenous rights have been contested against a colonial legal framework, first through the guiee of assimilation, various definitions of ‘reconciliation’, and self determination, and finally in the claim for land rights in New South Wales. It argues that the philosopher Martin Buber offers a means of achieving rights for everyone, through his I-Thou model of inter-subjectivity.
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Frey, Aline. "Resisting Invasions: Indigenous Peoples and Land Rights Battles in Mabo and Terra Vermelha." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 69, no. 2 (June 7, 2016): 151. http://dx.doi.org/10.5007/2175-8026.2016v69n2p151.
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http://dx.doi.org/10.5007/2175-8026.2016v69n2p151This article examines two feature films, focusing on the link between Indigenous cinema, environmental preservation and land rights. The first film is Mabo (2012) directed by Aboriginal filmmaker Rachel Perkins. It centres on a man’ legal battle for recognition of Indigenous land’ ownership in Australia. The second film is Terra Vermelha (Birdwatchers, Marco Bechis, 2008), which centres on the violence endured by a contemporary Brazilian Indigenous group attempting to reclaim their traditional lands occupied by agribusiness barons. Based on comparative analysis of Mabo and Terra Vermelha, this article discusses the similar challenges faced by Indigenous nations in these two countries, especially the colonial dispossession of their ancestral territories and the postcolonial obstacles to reclaim and exercise self-determination over them.
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Plumwood, Val. "The Struggle for Environmental Philosophy in Australia." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 157–78. http://dx.doi.org/10.1163/156853599x00135.
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AbstractAustralian settler philosophy needs to create the basis for two important cultural dialogues, with the philosophy of Aboriginal people on the one hand, and with the land the settler way of life is destroying on the other. Through these interconnected dialogues we might begin the process of resolving in a positive way the unhappy anxieties surrounding Australian identity. Mainstream Australian academic philosophy has certainly not provided fertile ground for such dialogues, and its dominant forms could hardly be further away from Australian indigenous philosophies or from land-sensitive forms of environmental philosophy. It is a paradox that in a continent where Australian Aboriginal people have given land spirituality what is perhaps the world's most powerful and integrated development, settler philosophy contrives to provide what is probably the world's strongest dismissal of other ways to think about the land than those legitimated by western reductionism and rationalism. This paradox, I suggest, can be explained through understanding the ascendancy of ex-colonial masculinity in Australian culture and academic philosophy.
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Langton, Marcia, Zane Ma Rhea, and Lisa Palmer. "Community-Oriented Protected Areas for Indigenous Peoples and Local Communities." Journal of Political Ecology 12, no. 1 (December 1, 2005): 23. http://dx.doi.org/10.2458/v12i1.21672.
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Across the globe, community-oriented protected areas are increasingly recognised as an effective way to support the preservation and maintenance of the traditional biodiversity related knowledge of indigenous peoples and local communities. We argue that guaranteed land security and the ability of indigenous and local peoples to exercise their own governance structures is central to the success of community-oriented protected area programs. In particular, we examine the conservation and community development outcomes of the Indigenous Protected Area program in Australia, which is based on the premise that indigenous landowners exercise effective control over environmental governance, including management plans, within their jurisdiction (whether customary or state-based or a combination of elements of both), and have effective control of access to their lands, waters and resources. Key Words: community-oriented protected areas, Indigenous rights, conservation, Australia
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Singharoy, Debal. "Development, Environmental and Indigenous People’s Movements in Australia: Issues of Autonomy and Identity." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 1 (March 12, 2012): 1–25. http://dx.doi.org/10.5130/ccs.v4i1.2185.
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Indigenous movements in Australia are at a crossroad in their efforts to protect their intrinsic relations with land, nature and culture on the one hand and engaging with the reconciliatory and developmental dynamics of the state on the other. This paper examines the process of articulation and rejuvenation of indigenous identities that negotiate across culture, environment, sustainable livelihood and the developmental needs of the community. Locating these movements within wider socio-historical contexts it focuses on the tensions between a pro-conservation and a pro-development approach in grass roots indigenous movements. Three case studies are presented – drawn from the Sydney region. One indigenous group’s struggle against a housing development, defined as a threat to indigenous and environmental heritage, is contrasted with an indigenous group that is internally divided over an agreement with a mining developer, and a third group that has engaged in constructing housing and welfare projects, and in part has itself become a developer. The article thereby addresses the reformulation of indigenous identities in Australian society as indigenous peoples’ movements have renegotiated the contending pressures of environment and development.
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McKemey, Michelle, Emilie Ens, Yugul Mangi Rangers, Oliver Costello, and Nick Reid. "Indigenous Knowledge and Seasonal Calendar Inform Adaptive Savanna Burning in Northern Australia." Sustainability 12, no. 3 (January 30, 2020): 995. http://dx.doi.org/10.3390/su12030995.
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Indigenous fire management is experiencing a resurgence worldwide. Northern Australia is the world leader in Indigenous savanna burning, delivering social, cultural, environmental and economic benefits. In 2016, a greenhouse gas abatement fire program commenced in the savannas of south-eastern Arnhem Land in the Northern Territory, managed by the Indigenous Yugul Mangi rangers. We undertook participatory action research and semi-structured interviews with rangers and Elders during 2016 and 2019 to investigate Indigenous knowledge and obtain local feedback about fire management. Results indicated that Indigenous rangers effectively use cross-cultural science (including local and Traditional Ecological Knowledge alongside western science) to manage fire. Fire management is a key driver in the production of bush tucker (wild food) resources and impacts other cultural and ecological values. A need for increased education and awareness about Indigenous burning was consistently emphasized. To address this, the project participants developed the Yugul Mangi Faiya En Sisen Kelenda (Yugul Mangi Fire and Seasons Calendar) that drew on Indigenous knowledge of seasonal biocultural indicators to guide the rangers’ fire management planning. The calendar has potential for application in fire management planning, intergenerational transfer of Indigenous knowledge and locally driven adaptive fire management.
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Chalmers, Shane. "Terra Nullius? Temporal Legal Pluralism in an Australian Colony." Social & Legal Studies 29, no. 4 (September 24, 2019): 463–85. http://dx.doi.org/10.1177/0964663919875991.
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There remains a puzzle as to the status of Indigenous land rights in Australian colonial law. The common view is that the laws of the British colonies, and subsequently of the federated state, did not recognise Indigenous land rights until late in the 20th century. Against this, a smaller body of scholarship argues that recognition had already occurred much earlier, the clearest instance being in the colony of South Australia in the 1830s and 1840s. The result is an apparent duplicity in the colonial law, whereby Indigenous land rights appear to have been both recognised and denied. The article shows a tendency in the scholarly literature to resolve this duplicity in absolute terms, based on positivist analysis of law. In contrast, by taking a critical legal pluralist approach, the article shows how different and even contradictory manifestations of the same law subsisted simultaneously through time. This both sheds new light on the question of the recognition of Indigenous land rights in Australian colonial law, and contributes theoretically to ‘critical legal pluralism’ by developing its temporal dimension.
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Adams, Michael. "Negotiating Nature: Collaboration and Conflict Between Aboriginal and Conservation Interests in New South Wales, Australia." Australian Journal of Environmental Education 20, no. 1 (2004): 3–11. http://dx.doi.org/10.1017/s0814062600002251.
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AbstractFaced with the paradox of a large global increase in conservation reserves and a simultaneous global decrease in actual effective protection for biodiversity, conservation scientists and policymakers are questioning established conservation theory and practice. I argue that the fundamental premises, the foundational myths, for Western-style conservation also need to be questioned. The statistics on Indigenous land claims, and conservation reserves, in Australia and more specifically the state of New South Wales (NSW), reveal a landscape of policy failure in both arenas. Focusing on Australia, I use spatial analysis and policy histories to demonstrate converging trajectories of land use priorities for conservation needs and Indigenous peoples' needs. This intersection, while generating much potential for conflict, also creates new political landscapes. A combination of spatial and cultural analyses can create a clear picture of new “operational landscapes”, and an understanding of the (sometimes) complementary values of different cultural groups negotiating about these landscapes. From the basis that environmental problems are fundamentally social problems, this paper contributes to explorations of new paradigms supporting new social-ecological relationships, and new relationships between Indigenous and non-Indigenous peoples.
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Birckhead, Jim. "Monitored Lives: Writing Indigenous Land Management and the State (Part One)." Practicing Anthropology 23, no. 1 (January 1, 2001): 32–35. http://dx.doi.org/10.17730/praa.23.1.kl705833845056h5.
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Anthropologists in Australia are becoming increasingly involved in government contract work on Indigenous land tenure and management issues, most of which require some ‘expert’ input to help authenticate cultural identity and establish connection to ‘country’. In this paper I have reviewed some issues and themes drawn from my uneven and serendipitous work as an anthropologist. This work has been done as both an academic and practitioner, over the past couple of decades on Indigenous land tenure, hunting, management, and ranger training at this dynamic and contentious interface between Indigenous cultural processes and government agencies. My aim is to raise questions of both ethics and epistemology and to reflect on the work of the anthropologist in these domains, without attempting to systematically cover all of the possible issues.
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Corey, B., G. J. W. Webb, S. C. Manolis, A. Fordham, B. J. Austin, Y. Fukuda, D. Nicholls, and K. Saalfeld. "Commercial harvests of saltwater crocodileCrocodylus porosuseggs by Indigenous people in northern Australia: lessons for long-term viability and management." Oryx 52, no. 4 (June 13, 2017): 697–708. http://dx.doi.org/10.1017/s0030605317000217.
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AbstractSustainable commercial use of native wildlife is an alternative economic means of land use by Indigenous people in remote rural areas. This situation applies within large tracts of land owned by Indigenous people across northern Australia. The commercial use of saltwater crocodilesCrocodylus porosusis a growing industry in Australia's Northern Territory. Although Indigenous people sell crocodile eggs and hatchlings, the majority of harvesting and incubation is done by non-indigenous people from less remote areas. One Indigenous community has been heavily involved in this industry and now manages its own harvest and incubation programme. We present a case study of this programme, which has transitioned from outside agencies managing the harvest, to complete local ownership and management. Egg harvests and incubation success rates declined by 40% following the switch to local management. Income increased, as did production costs; in particular, royalty payments made to Indigenous landowners. The declines reflect the community's motives for engaging in the industry, which have been socially rather than commercially driven, and damage to nesting habitat by feral animals. The increase in royalties reflects the need to compete with non-indigenous harvesters from outside the township, who are strictly commercially driven. Harvesting, incubation and trade in crocodile eggs and hatchlings can form a viable and sustainable enterprise for remote Indigenous communities. However, efficiency needs to be improved to fulfil the need for a reliable and dependable supply chain, and regulatory institutions should give Indigenous harvesters sufficient freedom to pursue innovative and viable livelihood options.
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Korwa, Johni R. V. "The Resistance Movement of Aboriginal People To Fight Against The Plans For A Nuclear Waste Dump In South Australia." Papua Law Journal 1, no. 2 (October 25, 2018): 271–92. http://dx.doi.org/10.31957/plj.v1i2.592.
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Aborigine is the indigenous people of Australia who have attempted to oppose the proposal for South Australia to host an international nuclear dump. Even though the rights of indigenous people have been recognized by the United Nations Declaration on the Rights of Indigenous Peoples, the treatment they receive are not in accordance with the standard of living. The object of this this paper is to examine the struggle of Aboriginal Australia as indigenous people who seek to ensure their basic rights to clean environment from nuclear waste by using normative juridical method. The results of the paper show that Aboriginal people have commenced their struggle by the formation of global movement in the form of local campaign (Kupa Piti Kungka Juta), Australian Nuclear Free Alliance (ANFA), in collaboration with Amnesty International and the International Campaign to Abolish Nuclear Weapons (ICAN). All efforts are made to pressure the Australian government not to consider South Australia as a nuclear waste disposal site. This is because nuclear waste can have an impact on public health and environmental damage, trigger nuclear war, and become a threat to the land of Aboriginal people.
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Morgan, Ruth A. "The Continent Without a Cryohistory?" Journal of Northern Studies 13, no. 2 (May 27, 2020): 43–69. http://dx.doi.org/10.36368/jns.v13i2.949.
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Australia is a continent seemingly without a cryohistory. But take a closer look. Its cryohistory differs dramatically from that of the northern hemisphere—a contrast that long baffled Victorian geologists seeking evidence of glaciation in the Great South Land. Just as historians have sought to redress the image of a static Arctic through a new attention to its cryohistory, so too historians of Australia have sought to recover a continent that is anything but a “timeless land.” Its long geological history—its cryohistory—framed Aboriginal lifeways across the continent, which in turn, shaped colonial encounters in the aftermath of British invasion in 1788. Guiding this historical project have been the moral challenges of the settler nation’s legacy of Indigenous dispossession and displacement, and the unfolding planetary crisis of the Anthropocene and its implications for critically understanding deep time. This article examines the colonial hydrology of water scarcity in the goldfields of arid Western Australia in the late nineteenth century. It shows how access to freshwater became a flashpoint for relations between Indigenous and non-Indigenous peoples on an extractive frontier. At the turn of the twentieth century, water was the means by which to improve health, hygiene and cleanliness, without which the privileges of white civilisation could not be afforded. Although such conditions also developed elsewhere in settler Australia, the limited water availability on the eastern goldfields made the circumstances that emerged there especially dire. Accordingly, the material conditions of the arid inland—the product of Australia’s Pleistocene—came to bear on the nature of the encounters between Indigenous and non-Indigenous peoples from the mid-nineteenth century. The very absence of ice in Australia’s cryohistory left its mark on the peoples of the eastern goldfields.
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Langford, Alexandra, Geoffrey Lawrence, and Kiah Smith. "Financialization for Development? Asset Making on Indigenous Land in Remote Northern Australia." Development and Change 52, no. 3 (April 29, 2021): 574–97. http://dx.doi.org/10.1111/dech.12648.
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Biddle, Nicholas, and Hannah Swee. "The Relationship between Wellbeing and Indigenous Land, Language and Culture in Australia." Australian Geographer 43, no. 3 (September 2012): 215–32. http://dx.doi.org/10.1080/00049182.2012.706201.
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Belich, James. ":Possessing the Pacific: Land, Settlers, and Indigenous People from Australia to Alaska." American Historical Review 113, no. 5 (December 2008): 1472–74. http://dx.doi.org/10.1086/ahr.113.5.1472.
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Peterson, Nicolas. "Legislating for Land Rights in Australia." Practicing Anthropology 23, no. 1 (January 1, 2001): 21–23. http://dx.doi.org/10.17730/praa.23.1.1rp8324376861j67.
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A commitment in applied anthropological policy work to maximising cultural appropriateness or even to supporting what indigenous people say they want is not always possible. This proved to be the case in connection with formulating recommendations for land rights legislation in Australia's Northern Territory. Until 1992 the only rights in land that Aboriginal people had as the original occupiers of the continent were statutory (that is, through acts of state and federal parliaments). No treaties were signed with Aboriginal people and until that date the continent was treated as terra nullius, unowned, at the time of colonisation in 1788. From early on in the history of European colonisation, however, areas of land had been set aside for the use and benefit of Aboriginal people. These reserves were held by the government, or by one of a number of religious bodies that ministered to Aboriginal people, usually supported by government funding. Beginning with South Australia in 1966 all of the states, except Tasmania, have passed legislation that gives varying degrees of control of these reserves to land trusts governed by Aboriginal people. Each of these pieces of legislation had/have different shortcomings which included some or all of the following: the total area that had been reserved was small; the powers granted over the land were limited; the majority of the Aboriginal population did not benefit from the legislation; and none of them addressed the issue of self-determination. In 1973 a Royal Commission into Aboriginal Land Rights, with a single Commissioner, Mr. Justice Woodward, was established by the newly elected Federal Labor government, the first in 23 years. It was planned that it would deal with the continent but that it would begin by focusing on the Northern Territory which until 1978 was administered by the Federal government. At the time there were 25,300 Aboriginal people in the Territory making up 25% of the population.