Journal articles on the topic 'Indigenous peoples in Australia'
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1
Wood, Asmi. "Indigenous Australia for Dummies." International Journal of Critical Indigenous Studies 6, no. 2 (June 1, 2013): 53–54. http://dx.doi.org/10.5204/ijcis.v6i2.103.
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It is unfortunate that people often do judge books by their covers (and in this case, title). What this book represents, however, is not content that is ‘dumbed down’ but reflects an elegantly simple overview of a complex subject that is often treated as a ‘deep dark secret’ and is reflective of the authors profound knowledge and intuitive understanding of a wide range of Indigenous cultures and peoples that make up this continent. It makes a great introduction for the many people who share the continent with its Indigenous inhabitants but know very little about its first peoples. In the past this ignorance was possibly linked to neglect, but today often what is worse is that what non-Indigenous people ‘know’ in this regard can be more accurately characterised as misinformation or reductionist stereotypes that are often ‘way off’ the mark.
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Havemann (Hrsg.), Paul. "Indigenous Peoples´ Rights in Australia, Canada." Verfassung in Recht und Übersee 32, no. 4 (1999): 574–77. http://dx.doi.org/10.5771/0506-7286-1999-4-574.
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Lee, Taryn. "The Rights Granted to Indigenous Peoples under International Law." International Community Law Review 18, no. 1 (February 23, 2016): 53–71. http://dx.doi.org/10.1163/18719732-12341321.
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Indigenous peoples in Australia have been adversely affected by the process of colonisation by the British Crown. Despite Australia’s adoption of the United Nations Declaration on the Rights of Indigenous Peoples (‘Declaration’), there is little evidence that it is an effective means of redressing the historical wrongs suffered by Indigenous communities in Australia. This essay outlines the experience of Indigenous peoples in Australia and examines the utility of the Declaration in international law. While observing that Indigenous peoples have had limited engagement with the Declaration, there is still potential for the Declaration to affect change through its underpinning principles of the right to self-determination and the status of Indigenous peoples as distinct political groups.
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Little, Adrian. "The Politics of Makarrata: Understanding Indigenous–Settler Relations in Australia." Political Theory 48, no. 1 (May 13, 2019): 30–56. http://dx.doi.org/10.1177/0090591719849023.
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In May 2017, the Uluru Statement from the Heart was released, providing an Indigenous response to debates on recognition of Aboriginal and Torres Strait Islander peoples in the Australian constitution. The document advocated for a “Makarrata Commission,” which would oversee truth telling and agreement making. This essay analyzes the concept of Makarrata as it has emerged in the context of Indigenous–settler relations in Australia and argues for a deeper engagement of non-Indigenous people with Aboriginal and Torres Strait Islander concepts and practices. By extending some of the methods of comparative political theory to incorporate endogenous as well as exogenous comparisons, the article demonstrates the ways in which Makarrata is likely to contribute to continuing contestation and disagreement between Indigenous and non-Indigenous peoples. While the Uluru Statement marked a significant point in the Australian recognition debate because it reflected a relatively consensual Indigenous message articulated on its own terms, the article suggests that “Makarrata” must not be appropriated into a benign settler discourse of reconciliation, if the concept’s potential to inform substantive change in Indigenous–settler relations is to be realized.
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Fletcher, Michael-Shawn, Anthony Romano, Simon Connor, Michela Mariani, and Shira Yoshi Maezumi. "Catastrophic Bushfires, Indigenous Fire Knowledge and Reframing Science in Southeast Australia." Fire 4, no. 3 (September 9, 2021): 61. http://dx.doi.org/10.3390/fire4030061.
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The catastrophic 2019/2020 Black Summer bushfires were the worst fire season in the recorded history of Southeast Australia. These bushfires were one of several recent global conflagrations across landscapes that are homelands of Indigenous peoples, homelands that were invaded and colonised by European nations over recent centuries. The subsequent suppression and cessation of Indigenous landscape management has had profound social and environmental impacts. The Black Summer bushfires have brought Indigenous cultural burning practices to the forefront as a potential management tool for mitigating climate-driven catastrophic bushfires in Australia. Here, we highlight new research that clearly demonstrates that Indigenous fire management in Southeast Australia produced radically different landscapes and fire regimes than what is presently considered “natural”. We highlight some barriers to the return of Indigenous fire management to Southeast Australian landscapes. We argue that to adequately address the potential for Indigenous fire management to inform policy and practice in managing Southeast Australian forest landscapes, scientific approaches must be decolonized and shift from post-hoc engagement with Indigenous people and perspectives to one of collaboration between Indigenous communities and scientists.
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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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Dziedzic, Anna, and Mark McMillan. "Australian Indigenous Constitutions: Recognition and Renewal." Federal Law Review 44, no. 3 (September 2016): 337–61. http://dx.doi.org/10.1177/0067205x1604400301.
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The Anglo-Australian legal system has not readily recognised Indigenous constitutions. The absence of such recognition does not, however, deny that Australia's Indigenous nations have had constitutions for thousands of years and continue to do so. In this article, we explain how Indigenous laws, institutions and systems of authority are constitutional. Using the constitutions of the Gunditjmara peoples and Ngarrindjeri nation as examples, we identify three dimensions of Indigenous constitutions in Australia: first, the foundation of Indigenous constitutions in the continuing and inherent authority of Indigenous nations; secondly constitutional features deriving from Indigenous law; and thirdly the use in Indigenous constitutions of institutions and processes that also have status under Australian law. We suggest that this new understanding of Indigenous constitutions provides a basis for contributing to current efforts in Indigenous constitution-making and to the development of a more inclusive understanding of the Australian constitutional system.
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Nettheim, Garth. "Human Rights and Indigenous Peoples." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (September 16, 2009): 129–41. http://dx.doi.org/10.5130/ccs.v1i2.1045.
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The paper begins by noting the low level of reference to Indigenous Australians in the Commonwealth Constitution at the start of Federation, and goes on to discuss the limits to what was achieved by the 1967 amendments. The situation represents a marked contrast with the USA and Canada in terms of treaties and constitutional recognition.
In Australia, particularly during the period of the ‘Reconciliation’ process in the 1990s, important steps were taken by Indigenous Australians to identify items of ‘unfinished business’ in a ‘Statement of Indigenous Rights’. But there has been limited progress to meet these aspirations. And Australian law still lacks a tradition of recognition of human rights generally, let alone Indigenous rights.
International law, too, largely lacked recognition of human rights, generally prior to the adoption in 1945 of the Charter of the United Nations. The brief references in the Charter were subsequently developed in a range of declarations and of treaties. These applied to people generally, with scant reference to Indigenous peoples. But, since the 1970s, there has been growing international recognition of the rights of Indigenous peoples under existing declarations and treaties. Since the 1990s, in particular, the UN system has established
specific mechanisms for addressing such issues. On 13 September 2007, the General Assembly finally adopted a Declaration on the Rights of Indigenous Peoples.
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Tubex, Hilde, John Rynne, and Harry Blagg. "Throughcare for Indigenous peoples leaving prison: Practices in two settler colonial states." European Journal of Probation 13, no. 3 (October 20, 2021): 282–300. http://dx.doi.org/10.1177/20662203211044956.
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The concept of throughcare as a means to prevent recidivism continues to attract considerable attention in Australia over the last couple of years. This is particularly the case for Indigenous peoples, as the transition to life after imprisonment proves to be particularly challenging for them, resulting in high rates of recidivism and ongoing overrepresentation in Australian prisons. In this contribution, we report on research we conducted in two Australian jurisdictions. After identifying the problems in developing effective throughcare strategies for Indigenous peoples leaving prison, we turn to Canada for examples of good practice. Canada was chosen for comparison as it is also a settler colonial state, experiencing similar problems of overrepresentation of their Indigenous population in the prison. After a critical analysis of these practices, we conclude that the reasons for a problematic re-integration of Indigenous peoples are related to a tendency to impose solutions and strategies developed in the white mainstream onto Indigenous communities without acknowledging traditional cultures and structures.
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Enari, Dion, and Innez Haua. "A Māori and Pasifika Label—An Old History, New Context." Genealogy 5, no. 3 (July 29, 2021): 70. http://dx.doi.org/10.3390/genealogy5030070.
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The term ‘Māori and Pasifika’ is widely used in Aotearoa, New Zealand to both unite and distinguish these peoples and cultures. As a collective noun of separate peoples, Māori and Pasifika are used to acknowledge the common Pacific ancestry that both cultures share, whilst distinguishing Māori as Indigenous peoples of Aotearoa (New Zealand), and Pasifika as migrants from other lands in the Pacific region. The term ‘Māori and Pasifika’ is a ‘label’ established in New Zealand to combine the minority cultural populations of both Māori, and Pacific migrant peoples, into a category defined by New Zealand policy and discourse. Migration for Māori and Pasifika to Australia (from Aotearoa) has generated new discussion amongst these diasporic communities (in Australia) on the appropriate collective term(s) to refer to Māori and Pasifika peoples and cultures. Some believe that in Australia, Māori should no longer be distinguished from Pasifika as they are not Indigenous (to Australia), while others believe the distinction should continue upon migration. Through the voices of Samoan and Māori researchers who reside in Australia, insider voices are honoured and cultural genealogy is privileged in this discussion of the label ‘Māori and Pasifika’ in the Australian context.
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Hutchings, Suzi, and Dianne Rodger. "Reclaiming Australia: Indigenous Hip-Hop group A.B. Original’s use of Twitter." Media International Australia 169, no. 1 (October 8, 2018): 84–93. http://dx.doi.org/10.1177/1329878x18803382.
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This article explores how Indigenous-Australian Hip-Hop group A.B. Original use Twitter to promote their music and more broadly, as a conduit for political expression, protest and the celebration of Indigenous identities. We use Indigenous knowledges and Indigenous standpoint theories to extend on the current literature that examines the use of social media by Indigenous peoples. In decolonising research, these theoretical perspectives position the Indigenous participant at the centre of research practice where knowledge is created. Indigenous knowledges therefore become the paradigm through which social interaction is understood and described. Our thematic analysis of A.B. Original’s public Twitter activity from November 2016 to January 2017 demonstrates that the combination of Hip-Hop and social media are powerful forces utilised by young Indigenous people in Australia to discuss issues impacting their everyday lives and to make meaningful statements on contemporary Aboriginality and sovereignty.
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Dudgeon, Pat, and Christopher Holland. "Recent developments in suicide prevention among the Indigenous peoples of Australia." Australasian Psychiatry 26, no. 2 (March 7, 2018): 166–69. http://dx.doi.org/10.1177/1039856218757637.
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Objectives: Suicide is an Aboriginal and Torres Strait Islander (hereafter ‘Indigenous’) population health issue. Over 2015–2016, the Aboriginal and Torres Strait Islander Suicide Prevention Project (ATSISPEP) aimed to identify success factors in Indigenous suicide prevention. Conclusions: For non-Indigenous practitioners working with indigenous clients at risk of suicide, ATSISPEP identified important considerations to make treatment more effective. The start is acknowledging the differences in the historical, cultural, political, social and economic experiences of Indigenous peoples, and their greater exposure to trauma, psychological distress and risks to mental health. These mental health difficulties are specific and more prevalent amongst Indigenous peoples and communities due to the ongoing impacts of colonisation in Australia including a range of social determinants impacting on the well-being of Indigenous peoples today. Working effectively with Indigenous clients also includes being able to establish culturally safe work environments, and the ability of non-Indigenous practitioners to work in a culturally competent and trauma-informed manner. There are also considerations regarding time protocols and client follow-up. Further, postvention responses might be required. Supporting selective suicide prevention activity among younger people (and other groups at increased risk) and community-level work is an important complement to working with Indigenous individuals at risk of suicide.
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Ferguson, Megan, Emma Tonkin, Julie Brimblecombe, Amanda Lee, Bronwyn Fredericks, Katherine Cullerton, Catherine L. Mah, et al. "Communities Setting the Direction for Their Right to Nutritious, Affordable Food: Co-Design of the Remote Food Security Project in Australian Indigenous Communities." International Journal of Environmental Research and Public Health 20, no. 4 (February 8, 2023): 2936. http://dx.doi.org/10.3390/ijerph20042936.
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Despite long histories of traditional food security, Indigenous peoples globally are disproportionately exposed to food insecurity. Addressing this imbalance must be a partnership led by Indigenous peoples in accordance with the UN Declaration of the Rights of Indigenous Peoples. We report the co-design process and resulting design of a food security research project in remote Australia and examine how the co-design process considered Indigenous peoples’ ways of knowing, being, and doing using the CREATE Tool. Informed by the Research for Impact Tool, together Aboriginal Community Controlled Health Organisation staff, Indigenous and non-Indigenous public health researchers designed the project from 2018–2019, over a series of workshops and through the establishment of research advisory groups. The resulting Remote Food Security Project includes two phases. Phase 1 determines the impact of a healthy food price discount strategy on the diet quality of women and children, and the experience of food (in)security in remote communities in Australia. In Phase 2, community members propose solutions to improve food security and develop a translation plan. Examination with the CREATE Tool showed that employing a co-design process guided by a best practice tool has resulted in a research design that responds to calls for food security in remote Indigenous communities in Australia. The design takes a strengths-based approach consistent with a human rights, social justice, and broader empowerment agenda. Trial registration: The trial included in Phase 1 of this project has been registered with Australian New Zealand Clinical Trials Registry: ACTRN12621000640808.
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Short, Damien. "Reconciliation, Assimilation, and the Indigenous Peoples of Australia." International Political Science Review 24, no. 4 (October 2003): 491–513. http://dx.doi.org/10.1177/01925121030244005.
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Maddox, Raglan, Andrew Waa, Kelley Lee, Patricia Nez Henderson, Genevieve Blais, Jeff Reading, and Raymond Lovett. "Commercial tobacco and indigenous peoples: a stock take on Framework Convention on Tobacco Control progress." Tobacco Control 28, no. 5 (August 3, 2018): 574–81. http://dx.doi.org/10.1136/tobaccocontrol-2018-054508.
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BackgroundThe health status and needs of indigenous populations of Australia, Canada and New Zealand are often compared because of the shared experience of colonisation. One enduring impact has been a disproportionately high rate of commercial tobacco use compared with non-indigenous populations. All three countries have ratified the WHO Framework Convention on Tobacco Control (FCTC), which acknowledges the harm caused to indigenous peoples by tobacco.Aim and objectivesWe evaluated and compared reporting on FCTC progress related to indigenous peoples by Australia, Canada and New Zealand as States Parties. The critiqued data included disparities in smoking prevalence between indigenous and non-indigenous peoples; extent of indigenous participation in tobacco control development, implementation and evaluation; and what indigenous commercial tobacco reduction interventions were delivered and evaluated.Data sourcesWe searched FCTC: (1) Global Progress Reports for information regarding indigenous peoples in Australia, Canada and New Zealand; and (2) country-specific reports from Australia, Canada and New Zealand between 2007 and 2016.Study selectionTwo of the authors independently reviewed the FCTC Global and respective Country Reports, identifying where indigenous search terms appeared.Data extractionAll data associated with the identified search terms were extracted, and content analysis was applied.ResultsIt is difficult to determine if or what progress has been made to reduce commercial tobacco use by the three States Parties as part of their commitments under FCTC reporting systems. There is some evidence that progress is being made towards reducing indigenous commercial tobacco use, including the implementation of indigenous-focused initiatives. However, there are significant gaps and inconsistencies in reporting. Strengthening FCTC reporting instruments to include standardised indigenous-specific data will help to realise the FCTC Guiding Principles by holding States Parties to account and building momentum for reducing the high prevalence of commercial tobacco use among indigenous peoples.
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Moreton-Robinson, Aileen, and Maggie Walter. "Editorial." International Journal of Critical Indigenous Studies 2, no. 1 (January 1, 2009): 1. http://dx.doi.org/10.5204/ijcis.v2i1.31.
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This special edition of the International Critical Indigenous Studies Journal focuses on Indigenous people's engagement with the economy in Australia. Over the past two decades neo liberalism has shaped global economic activity. The international reach of the current economic crisis propelled by the subprime mortgage meltdown in the United States has affected Indigenous communities in different ways to those whose investments were depleted by the Wall Street activities of an unregulated corporate and banking sector. Throughout this roller coaster economic ride the low socio-economic position of Indigenous peoples continued in Canada, the United States of America, New Zealand, Hawaii and Australia. The logic, or illogic of capital, failed to extend the boom of the economic upturn to Indigenous peoples, but is poised to extend the repercussions of the current downturn deep into Indigenous lives. The consistency of the Indigenous socio-economic position across these countries, even where treaties exist, indicates that the phenomenon is based on a shared Indigenous reality. In this special edition, the commonality in the way in which Indigenous people are engaged in and positioned by market forces and regulation by their respective nation states is proposed as one of the foundation plates of that Indigenous positioning.
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Tsatsaros, Julie, Jennifer Wellman, Iris Bohnet, Jon Brodie, and Peter Valentine. "Indigenous Water Governance in Australia: Comparisons with the United States and Canada." Water 10, no. 11 (November 13, 2018): 1639. http://dx.doi.org/10.3390/w10111639.
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Aboriginal participation in water resources decision making in Australia is similar when compared with Indigenous peoples’ experiences in other common law countries such as the United States and Canada; however, this process has taken different paths. This paper provides a review of the literature detailing current legislative policies and practices and offers case studies to highlight and contrast Indigenous peoples’ involvement in water resources planning and management in Australia and North America. Progress towards Aboriginal governance in water resources management in Australia has been slow and patchy. The U.S. and Canada have not developed consistent approaches in honoring water resources agreements or resolving Indigenous water rights issues either. Improving co-management opportunities may advance approaches to improve interjurisdictional watershed management and honor Indigenous participation. Lessons learned from this review and from case studies presented provide useful guidance for environmental managers aiming to develop collaborative approaches and co-management opportunities with Indigenous people for effective water resources management.
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Williamson, Bhiamie, and Jessica Weir. "Indigenous peoples and natural hazard research, policy and practice in southern temperate Australia: an agenda for change." Australian Journal of Emergency Management 10.47389/36, no. 36.4 (October 2021): 62–67. http://dx.doi.org/10.47389/36.4.62.
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Engaging with Indigenous peoples is clearly on the agenda of natural hazard leaders in southern Australia, but there is very little research, policy or practical experience to support this work. Indeed, with a few important exceptions, natural hazard organisations and research institutions have had little engagement with Indigenous peoples, their organisations or research priorities or protocols. While there are substantial gaps in the research evidence, it is important to start identifying the issues at hand and consider what might be done in response. This paper provides a brief overview of the fraught relations between Indigenous and non-Indigenous people in Australia and some common misunderstandings. The paper includes specific suggestions for current research, policy and practice, noting that natural hazard agencies and research institutions are influential and closely related. It is clear there are challenges. However, changing practice is essential to foster more respectful terms between Indigenous peoples and Australia’s natural hazard and emergency management sector.
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De Zilva, Stephanie, Troy Walker, Claire Palermo, and Julie Brimblecombe. "Culturally safe health care practice for Indigenous Peoples in Australia: A systematic meta-ethnographic review." Journal of Health Services Research & Policy 27, no. 1 (December 7, 2021): 74–84. http://dx.doi.org/10.1177/13558196211041835.
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Objectives Culturally safe health care services contribute to improved health outcomes for Aboriginal and Torres Strait Islander Peoples in Australia. Yet there has been no comprehensive systematic review of the literature on what constitutes culturally safe health care practice. This gap in knowledge contributes to ongoing challenges providing culturally safe health services and policy. This review explores culturally safe health care practice from the perspective of Indigenous Peoples as recipients of health care in Western high-income countries, with a specific focus on Australian Aboriginal and Torres Strait Islander Peoples. Methods A systematic meta-ethnographic review of peer-reviewed literature was undertaken across five databases: Ovid MEDLINE, Scopus, PsychINFO, CINAHL Plus and Informit. Eligible studies included Aboriginal and Torres Strait Islander Peoples receiving health care in Australia, had a focus on exploring health care experiences, and a qualitative component to study design. Two authors independently determined study eligibility (5554 articles screened). Study characteristics and results were extracted and quality appraisal was conducted. Data synthesis was conducted using meta-ethnography methodology, contextualised by health care setting. Results Thirty-four eligible studies were identified. Elements of culturally safe health care identified were inter-related and included personable two-way communication, a well-resourced Indigenous health workforce, trusting relationships and supportive health care systems that are responsive to Indigenous Peoples’ cultural knowledge, beliefs and values. Conclusions These elements can form the basis of interventions and strategies to promote culturally safe health care practice and systems in Australia. Future cultural safety interventions need to be rigorously evaluated to explore their impact on Indigenous Peoples’ satisfaction with health care and improvements in health care outcomes.
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Burridge, Nina. "Perspectives on Reconciliation & Indigenous Rights." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (September 16, 2009): 111–28. http://dx.doi.org/10.5130/ccs.v1i2.1046.
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This paper provides an overview of discourses of the movement for national reconciliation prevailing within the Australian socio-political context since the inception of the Council for Aboriginal Reconciliation in 1991, to the national apology delivered by the Prime Minister Kevin Rudd on 13th February 2008. It provides an framework for the various discourses of reconciliation, by exploring and analysing the accrued meanings to such terms such as ‘genuine’, substantive or ‘true’ reconciliation; the Howard’s Government’s ‘practical reconciliation’ and the Rudd government’s great attempt at ‘symbolic’ reconciliation in the national apology to Indigenous Australians. In the changing political context in Australia today this paper revisits the debates on reconciliation, and endeavours to locate the movement solidly within a human rights framework that includes first nation rights. This requires an examination of the roots of the reconciliation movement including community attitudes to reconciliation and the nature of the peoples’ movement as well as the differing perspectives of policy makers, politicians and of course, Indigenous peoples. It asks crucial questions about the progress of reconciliation and the type of reconciliation mainstream Australians will accept. In truth therefore, was the ‘National Apology’ a grand symbolic gesture by mainstream Australia to maintain the status quo and divert our eyes from the more searching questions of the ‘unfinished business’ of ‘substantive’ reconciliation which encompasses first nations rights for Indigenous peoples.
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T., Dune，, Stewart, J., Tronc, W., Lee, V., Mapedzahama, V., Firdaus, R., and Mekonnen, T. "Resilience in the Face of Adversity: Narratives from Ageing Indigenous Women in Australia." International Journal of Social Science Studies 6, no. 3 (February 12, 2018): 63. http://dx.doi.org/10.11114/ijsss.v6i3.3025.
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There is an increasing body of work identifying and analyzing notions of resilience from indigenous perspectives. Notwithstanding the utility of this research for the Australian context (some parallels may be cautiously inferred for some Indigenous Australian groups), critical knowledge gaps exist in our understanding of how Australian Indigenous peoples, particularly Indigenous women, construct, perform and express resilience. This paper addresses this gap by presenting data from focus group discussions with 11 Indigenous Australian women, which highlights how the women confront the everyday challenges of ‘being Indigenous’. The women spoke of not only of a strong sense of identity in the face of negative stereotypes but also demonstrated their ability to adapt to change, rebound from negative historical socio-cultural and political systemic changes and ways to keep their identities and cultures strong within contemporary Australia. We contend that a focus on Indigenous resilience is more significant for social change because it not only moves away from deficit-discourses about Indigenous Australian groups, it highlights their remarkable strengths in adapting, recovering and continuing in white-centric, antagonistic conditions.
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Burn, Helen, Lisa Hamm, Joanna Black, Anthea Burnett, Matire Harwood, Matthew J. Burton, Jennifer R. Evans, and Jacqueline Ramke. "Eye care delivery models to improve access to eye care for Indigenous peoples in high-income countries: a scoping review." BMJ Global Health 6, no. 3 (March 2021): e004484. http://dx.doi.org/10.1136/bmjgh-2020-004484.
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PurposeGlobally, there are ~370 million Indigenous peoples. Indigenous peoples typically experience worse health compared with non-Indigenous people, including higher rates of avoidable vision impairment. Much of this gap in eye health can be attributed to barriers that impede access to eye care services. We conducted a scoping review to identify and summarise service delivery models designed to improve access to eye care for Indigenous peoples in high-income countries.MethodsSearches were conducted on MEDLINE, Embase and Global Health in January 2019 and updated in July 2020. All study designs were eligible if they described a model of eye care service delivery aimed at populations with over 50% Indigenous peoples. Two reviewers independently screened titles, abstracts and full-text articles and completed data charting. We extracted data on publication details, study context, service delivery interventions, outcomes and evaluations, engagement with Indigenous peoples and access dimensions targeted. We summarised findings descriptively following thematic analysis.ResultsWe screened 2604 abstracts and 67 studies fulfilled our eligibility criteria. Studies were focused on Indigenous peoples in Australia (n=45), USA (n=11), Canada (n=7), New Zealand (n=2), Taiwan (n=1) and Greenland (n=1). The main disease focus was diabetic retinopathy (n=30, 45%), followed by ‘all eye care’ (n=16, 24%). Most studies focused on targeted interventions to increase availability of services. Fewer than one-third of studies reported involving Indigenous communities when designing the service. 41 studies reflected on whether the model improved access, but none undertook rigorous evaluation or quantitative assessment.ConclusionsThe geographical and clinical scope of service delivery models to improve access to eye care for Indigenous peoples in high-income countries is narrow, with most studies focused on Australia and services for diabetic retinopathy. More and better engagement with Indigenous communities is required to design and implement accessible eye care services.
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Ryan, Josephine. "Another Country: Non-Aboriginal Tertiary Students' Perceptions of Aboriginal and Torres Strait Islander Peoples." Australian Journal of Indigenous Education 25, no. 1 (April 1997): 18–22. http://dx.doi.org/10.1017/s1326011100002568.
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Even though Aboriginal people are from Australia it does not mean they speak the English language (non-Aboriginal tertiary student).Jo Lampert's (1996) research discussed in her articleIndigenous Australian perspectives in teaching at the University of Queenslandspeaks volumes about the challenges of attempting to make university curricula inclusive of Indigenous Australian perspectives. She documents the often ambivalent attitudes of academics towards opening up the curriculum to Indigenous Australians. The research discussed here seeks to add to our understanding of this process, focussing this time on the response of students to the introduction of Australian Indigenous perspectives into a single unit within a Bachelor of Arts/Bachelor of Teaching program. The impetus to reflect on the process came with the shock of reading student papers, written at the end of the unit, and finding that effective communication about the educational needs of Aboriginal and Torres Strait Islander peoples did not seem to have taken place, making a closer analysis of the teaching/learning process imperative. This investigation will address questions abouthowuniversities can communicate effectively about Aboriginal and Torres Strait Islander peoples.
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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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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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Ray, Anita C. "Comparative Theology in the Contemporary Australian Context." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 139–51. http://dx.doi.org/10.1163/25424246-00302003.
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Abstract This essay examines the practice of comparative theology within the culturally and religiously plural landscape of contemporary Australia. Tracing the early stages of the discipline in Australia to the Faculty of Theology and Philosophy at Australian Catholic University (acu) in 2012, the paper tracks its subsequent progress in the vibrant Asia-Pacific region. For the sake of clarity, I investigate a specific example of comparative theology, testing the feasibility of an engagement between Anglo-Celtic Christians and Indigenous Australian peoples. Seeking greater theological depth, I isolate a precise theme—the creation of the universe—and position the Indigenous viewpoint within the oral ‘Dreaming’ myths of the central Australian desert. The Christian perspective derives from written Biblical sources.
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MacNaughton, Glenda, and Karina Davis. "Beyond ‘Othering’: Rethinking Approaches to Teaching Young Anglo-Australian Children about Indigenous Australians." Contemporary Issues in Early Childhood 2, no. 1 (March 2001): 83–93. http://dx.doi.org/10.2304/ciec.2001.2.1.10.
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Current early childhood literature concerning anti-racist and multicultural education discusses the importance of adopting a curriculum framework to counter the development of prejudice and racism in young children. This article draws on two separate research projects in Victoria, Australia that explore how this might best be done. One project was concerned with exploring young children's understandings of indigenous Australians and their cultures and the other investigated teaching practices of a group of early childhood practitioners with indigenous Australians and their cultures. The results from these two projects are compared in order to explore some current issues in adopting curriculum frameworks that counter the development of prejudice and racism in young Anglo-Australian children towards Australia's indigenous peoples and cultures.
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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.
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Vickers, Ros. "The Regulation of Natural Resources Law in Australia for Indigenous People." Jambe Law Journal 2, no. 2 (January 28, 2020): 99–117. http://dx.doi.org/10.22437/jlj.2.2.99-117.
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Natural resources law in Australia seeks to regulate, protect and conserve natural resources, while providing consideration to the economic value of projects and permit activities to occur. The same environmental laws apply to indigenous peoples as well as other members of the public in Australia. However the recognition of native title rights and sacred sites through legislation can acknowledge the special relationship that indigenous people have with the environment through traditional laws and customs. Indigenous people have a special relationship with their environment that does not easily fall within categories of western values of the environment, and for this reason there is often tension between the common law legal system and indigenous people. While there has been significant process working towards a more harmonious regulatory system of natural resources, there is still work to be done. This paper will outline the structure of indigenous rights impacting natural resource regulation in Australia, focusing on the Northern Territory, and will examine the origins of environmental law and indigenous rights
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Dominello, Francesca Giorgia. "The Politics of Remembering and Forgetting: Native Title Law and Reconciliation in Australia." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 3 (September 24, 2009): 1–34. http://dx.doi.org/10.5130/ccs.v1i3.1077.
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The post-Mabo era was to be the age of reconciliation and the end of unjust dispossession of indigenous peoples’ lands. However, as the more recent cases in native title show this vision did not become the reality. In this paper, I will examine Mabo in its historical context. In particular I will examine the claim that Mabo was a product of the “new history” movement in Australia. This movement developed in response to the silence that had shrouded the history of colonial relations between indigenous and non-indigenous peoples for most of the 19th and 20th centuries. Through the writing of these histories, new historians have raised awareness of the history of colonization in Australia and the impact it has had on indigenous peoples in particular. In the paper I will outline the ways in which Mabo is a product of this history. However, if Mabo did not bring to an end to the injustice and inequality facing indigenous peoples in the context of land law in Australia, it is because of the traces of another history informing that decision and the events that followed it. In this paper I will refer to this history as the “old history” of Australia. In this history indigenous peoples are placed in a paradoxical position: they are inferior, but still seen as threat to the colonial enterprise. The paper will explore how this “history” is repeated in Mabo and continues to inform the High Court’s approach to native title law.
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HOGG, RUSSELL. "Penality and Modes of Regulating Indigenous Peoples in Australia." Punishment & Society 3, no. 3 (July 2001): 355–79. http://dx.doi.org/10.1177/1462474501003003002.
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Taylor, John, and Martin Bell. "Population Mobility and Indigenous Peoples: the View from Australia." International Journal of Population Geography 2, no. 2 (June 1996): 153–69. http://dx.doi.org/10.1002/(sici)1099-1220(199606)2:2<153::aid-ijpg19>3.0.co;2-u.
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Wood, Asmi. "Australia and pandemics v BLM: No, Love Lost (at the High Court) Part I." Alternative Law Journal 46, no. 3 (July 1, 2021): 178–84. http://dx.doi.org/10.1177/1037969x211024064.
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Whatever else may have been their shortcoming with respect to coloured people, the founding fathers clearly did not view Indigenous peoples as aliens. They made it clear that Indigenous peoples were a state issue and that their regulation was to be local. The founding fathers also did not (or probably could not) ethnically cleanse the continent and did not appear to attempt to do so. In seeking to deport two Aboriginal men the current executive are attempting to do what not even the most racist of their forebears did not dare. In Love, in a wafer‐thin majority, the High Court has created a wafer‐thin layer of protection for Indigenous persons in the class of the plaintiffs. This two part article calls on the non-Indigenous peoples, who now share this continent to shake off their apathy and force their recalcitrant leaders to ‘do the right thing by Blacks’ something they claim to have done for the immigrants to this continent.
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Tubex, Hilde. "Throughcare for Indigenous Peoples Leaving Prison." Decolonization of Criminology and Justice 3, no. 1 (May 5, 2021): 82–91. http://dx.doi.org/10.24135/dcj.v3i1.37.
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The concept of throughcare for Indigenous peoples leaving prison has attracted a lot of attention in Australia over the last couple of years. The reason for this is the ongoing overrepresentation of Aboriginal and Torres Strait Islander peoples in the criminal justice system and, more particularly, in prison. Recent approaches to address this overrepresentation are focusing on the back end of the criminal justice process, investigating reintegration needs after release to prevent reoffending. This is particularly the case for Indigenous peoples as we know that high recidivism rates are one of the main drivers for overrepresentation in prison. In this contribution, I want to provide an overview of recent throughcare related government reports, academic research and publications, as a guide to new information now available. In the discussion, I am looking for convergences and divergences and recommendations for the way forward.
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Daniels, Carmen, Janya McCalman, and Roxanne Bainbridge. "Meeting People Where They're at: A Systematic Review of Financial Counseling for Indigenous Peoples." Journal of Financial Counseling and Planning 32, no. 3 (May 4, 2021): 417–31. http://dx.doi.org/10.1891/jfcp-19-00065.
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Since 1990, financial counseling, literacy, and capability services have emerged in Canada, Australia, New Zealand and the United States (CANZUS nations) as practice-based approaches to support the economic participation and financial resilience of Indigenous peoples. This systematic scoping review of the published and grey literature explored how these programs have evolved and whether such approaches are effective. The review found an emerging movement toward Indigenous-specific practice, reflecting the growth of Indigenous voices in financial counseling practice and highlighting the critical case for embedding Indigenous knowledge and practices into program design and delivery. However, there was little evidence in this emerging field regarding the quality or impact of program delivery. A theoretical framework is needed to guide further research.
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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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Ryan, Robin, Jasmin Williams, and Alison Simpson. "From the ground up: growing an Australian Aboriginal cultural festival into a live musical community." Arts and the Market 11, no. 2 (August 16, 2021): 92–108. http://dx.doi.org/10.1108/aam-09-2020-0038.
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PurposeThe purpose is to review the formation, event management, performance development and consumption of South East Australia’s inaugural 2018 Giiyong Festival with emphasis on the sociocultural imaginary and political positionings of its shared theatre of arts.Design/methodology/approachA trialogue between a musicologist, festival director and Indigenous stakeholder accrues qualitative ethnographic findings for discussion and analysis of the organic growth and productive functioning of the festival.FindingsAs an unprecedented moment of large-scale unity between First and non-First Nations Peoples in South East Australia, Giiyong Festival elevated the value of Indigenous business, culture and society in the regional marketplace. The performing arts, coupled with linguistic and visual idioms, worked to invigorate the Yuin cultural landscape.Research limitations/implicationsAdditional research was curtailed as COVID-19 shutdowns forced the cancellation of Giiyong Festival (2020). Opportunities for regional Indigenous arts to subsist as a source for live cultural expression are scoped.Practical implicationsMusic and dance are renewable cultural resources, and when performed live within festival contexts they work to sustain Indigenous identities. When aligned with Indigenous knowledge and languages, they impart central agency to First Nations Peoples in Australia.Social implicationsThe marketing of First Nations arts contributes broadly to high political stakes surrounding the overdue Constitutional Recognition of Australia's Indigenous Peoples.Originality/valueThe inclusive voices of a festival director and Indigenous manager augment a scholarly study of SE Australia's first large Aboriginal cultural festival that supplements pre-existing findings on Northern Australian festivals.
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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.
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Cunneen, Chris, and Juan Marcellus Tauri. "Indigenous Peoples, Criminology, and Criminal Justice." Annual Review of Criminology 2, no. 1 (January 13, 2019): 359–81. http://dx.doi.org/10.1146/annurev-criminol-011518-024630.
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This review provides a critical overview of Indigenous peoples’ interactions with criminal justice systems. It focuses on the experiences of Indigenous peoples residing in the four major Anglo-settler-colonial jurisdictions of Australia, New Zealand, Canada, and the United States. The review is built around a number of key arguments, including that centuries of colonization have left Indigenous peoples across all four jurisdictions in a position of profound social, economic, and political marginalization; that the colonial project, especially the socioeconomic marginalization resulting from it, plays a significant role in the contemporary over-representation of Indigenous peoples in settler-colonial criminal justice systems; and that a key failure of both governments and the academy has been to disregard Indigenous peoples responses to social harm and to rely too heavily on Western theorizing, policy, and practice to solve the problem of Indigenous over-representation. Finally, we argue that little will change to reduce the negative nature of Indigenous–criminal justice interactions until the settler-colonial state and the discipline of criminology show a willingness to support Indigenous peoples’ desire for self-determination and for leadership in the response to the social harms that impact their communities.
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Fredericks, Bronwyn, and Debbie Bargallie. "‘Which way? Talking culture, talking race’." International Journal of Critical Indigenous Studies 9, no. 1 (January 1, 2016): 3–16. http://dx.doi.org/10.5204/ijcis.v9i1.141.
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In Australia, organisations identify Aboriginal and Torres Strait Islander cross-cultural awareness training or Indigenous cultural competency training as a means to address the service needs of Aboriginal and Torres Strait Islander peoples and to address the gap in disparity between Indigenous and non-Indigenous Australians. This training is also one of the strategies utilised in working towards reconciliation between Indigenous and non-Indigenous Australians. This paper presents the findings from an institutional study based on the development and implementation of an Indigenous Cultural Competency Course within an Australian university and the tensions that exist within the teaching and delivery of such a course.
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Walker, Bruce F., Norman J. Stomski, Anne E. Price, and Elizabeth Jackson-Barrett. "Health professionals’ views on Indigenous Health and the delivery of healthcare services in the Pilbara." Australian Health Review 37, no. 4 (2013): 431. http://dx.doi.org/10.1071/ah13059.
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Purpose To explore health professionals’ views about Australian Indigenous people’s health and the delivery of healthcare to them in the Pilbara region of Western Australia. Methods An open-ended questionnaire was used to gather information from health professionals located across diverse regions in the Pilbara. The responses were analysed with the use of thematic analysis. In the first stage, codes were developed by assigning names to small sections of the interview transcripts. Next, the most salient incisive codes were identified and developed into themes that captured the most important issues. Findings Twenty-eight health professionals indicated that the most important health issues were chronic diseases, substance abuse and ear disease. These health issues were often attributed to a cycle of poor health perpetuated throughout generations. Educational initiatives were thought to be integral to intervening in this cycle. Of particular importance in improving the effectiveness of educational initiatives was facilitating the participation of Australian Indigenous peoples to determine the content of such initiatives. The other main issues the health professionals identified were lifting the standard of Australian Indigenous housing and implementing strategies to improve the continuity of healthcare. Conclusion Educational initiatives need to be prioritised to improve the health of Australian Indigenous people in the Pilbara and the initiatives should be delivered with the involvement of the local community in order to increase the likelihood of sustained behavioural change. Innovative solutions are required to improve the continuity of healthcare in the Pilbara, including increased use of mobile services. What is known about this topic? About two out of every three Indigenous adults in the Pilbara experience a chronic health condition. Moreover, compared with non-Indigenous peoples in the region, Indigenous peoples experience a significantly higher mortality rate for numerous chronic health conditions. Although some information is available about the provision of health services for Indigenous people in the Pilbara, little is known about its adequacy or how it could be most effectively delivered. What does this paper add? This study details health professionals’ views about the types of health conditions that need to be prioritised in addressing the health needs of Indigenous people in the Pilbara. It also details health professionals’ perceptions of gaps in health service delivery for Indigenous people in the Pilbara and examines how these services could be most effectively delivered. What are the implications for practitioners? Educational initiatives need to be prioritised to improve the health of Australian Indigenous people in the Pilbara and the initiatives should be delivered with the involvement of the local community in order to increase the likelihood of sustained behavioural change. Innovative solutions are required to improve the continuity of healthcare in the Pilbara, including increased use of mobile services.
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Douglas, Heather, and Tamara Walsh. "Continuing the Stolen Generations: Child Protection Interventions and Indigenous People." International Journal of Children’s Rights 21, no. 1 (2013): 59–87. http://dx.doi.org/10.1163/157181812x639288.
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Indigenous Australian children are significantly over-represented in out of home care. Figures evidencing this over-representation continue to increase at a startling rate. Similar experiences have been identified among native peoples in Canada, the United States and New Zealand. Drawing on interviews with lawyers who work with Indigenous parents in child protection matters in Queensland, Australia, this article examines how historical factors, discriminatory approaches and legal structures and processes contribute to the high rates of removal and, we argue, to the perpetuation of the stolen generations.
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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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Meskell, Lynn. "UNESCO and the Fate of the World Heritage Indigenous Peoples Council of Experts (WHIPCOE)." International Journal of Cultural Property 20, no. 2 (May 2013): 155–74. http://dx.doi.org/10.1017/s0940739113000039.
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AbstractIn December 2000, a World Indigenous Peoples Forum was held in conjunction with the 24th session of UNESCO's World Heritage Committee in Cairns, Australia. Representatives from Australia, Canada, and New Zealand harnessed the momentum of these events and their location to propose the formation of a new committee, the World Heritage Indigenous Peoples Council of Experts (WHIPCOE). The initiative was taken in response to concerns voiced by indigenous peoples to their lack of involvement in the development and implementation of laws, policies, and plans for the protection of their knowledge, traditions, and cultural values, which apply to their ancestral lands, within or comprising sites now designated as World Heritage properties. This article traces the fate of that proposal and underlines the intransigence of sovereign states during those short-lived discussions. It goes on to suggest alternate routes for indigenous representation and recognition within the World Heritage system.
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Umaefulam, Valerie, Tessa Kleissen, and Cheryl Barnabe. "The representation of Indigenous peoples in chronic disease clinical trials in Australia, Canada, New Zealand, and the United States." Clinical Trials 19, no. 1 (January 6, 2022): 22–32. http://dx.doi.org/10.1177/17407745211069153.
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Background Indigenous peoples are overrepresented with chronic health conditions and experience suboptimal outcomes compared with non-Indigenous peoples. Genetic variations influence therapeutic responses, thus there are potential risks and harm when extrapolating evidence from the general population to Indigenous peoples. Indigenous population–specific clinical studies, and inclusion of Indigenous peoples in general population clinical trials, are perceived to be rare. Our study (1) identified and characterized Indigenous population–specific chronic disease trials and (2) identified the representation of Indigenous peoples in general population chronic disease trials conducted in Australia, Canada, New Zealand, and the United States. Methods For Objective 1, publicly available clinical trial registries were searched from May 2010 to May 2020 using Indigenous population–specific terms and included for data extraction if in pre-specified chronic disease. For identified trials, we extracted Indigenous population group identity and characteristics, type of intervention, and funding type. For Objective 2, a random selection of 10% of registered clinical trials was performed and the proportion of Indigenous population participants enrolled extracted. Results In total, 170 Indigenous population–specific chronic disease trials were identified. The clinical trials were predominantly behavioral interventions (n = 95). Among general population studies, 830 studies were randomly selected. When race was reported in studies (n = 526), Indigenous individuals were enrolled in 172 studies and constituted 5.6% of the total population enrolled in those studies. Conclusion Clinical trials addressing chronic disease conditions in Indigenous populations are limited. It is crucial to ensure adequate representation of Indigenous peoples in clinical trials to ensure trial data are applicable to their clinical care.
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Duff, Catherine. "Stopping the Grog." International Journal of Discrimination and the Law 2, no. 4 (September 1997): 245–70. http://dx.doi.org/10.1177/135822919700200402.
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Indigenous communities around Australia find themselves in the grip of chronic alcohol abuse and its related violence. For more than a decade Aboriginal and Torres Strait Islander peoples, especially Indigenous women, have been agitating for change. In many cases Indigenous communities have been calling for restrictions to limit or prohibit alcohol availability to their members. In the past, Australia's anti-discrimination regime has been used to justify official inactivity on the issue of alcohol availability in Indigenous communities. Indigenous drinkers and publicans have also appealed to the principle of non-discrimination in their opposition to grog restrictions.
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Garrison, Nanibaa’ A., Māui Hudson, Leah L. Ballantyne, Ibrahim Garba, Andrew Martinez, Maile Taualii, Laura Arbour, Nadine R. Caron, and Stephanie Carroll Rainie. "Genomic Research Through an Indigenous Lens: Understanding the Expectations." Annual Review of Genomics and Human Genetics 20, no. 1 (August 31, 2019): 495–517. http://dx.doi.org/10.1146/annurev-genom-083118-015434.
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Indigenous scholars are leading initiatives to improve access to genetic and genomic research and health care based on their unique cultural contexts and within sovereign-based governance models created and accepted by their peoples. In the past, Indigenous peoples’ engagement with genomicresearch was hampered by a lack of standardized guidelines and institutional partnerships, resulting in group harms. This article provides a comparative analysis of research guidelines from Canada, New Zealand, Australia, and the United States that pertain to Indigenous peoples. The goals of the analysis are to identify areas that need attention, support Indigenous-led governance, and promote the development of a model research policy framework for genomic research and health care that has international relevance for Indigenous peoples.
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Markham, Francis, and Nicholas Biddle. "Recent changes to the Indigenous population geography of Australia: evidence from the 2016 Census." Australian Population Studies 2, no. 1 (May 26, 2018): 1–13. http://dx.doi.org/10.37970/aps.v2i1.21.
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Background The Indigenous population of Australia has grown very rapidly since the first tabulation of census statistics about Indigenous people in the 1971 ABS Census of Population and Housing (Census). Understanding the size and location of the Indigenous Australians is important to the State for service delivery and policy, and for Indigenous peoples themselves. Aims This paper summarises changes to population geography of Indigenous Australians between 2011 and 2016. It describes the growth in the estimated population, and its changing geographic distribution. The paper derives a measure of ‘unexpected population change’: the spatial mismatch between demographic projections from the 2011 and 2016 Census counts. Data and methods Census data and population projections are tabulated and mapped. Results Indigenous people now comprise 3.3 per cent of the total Australian population, or 798,381 persons. This population grew by 3.5 per cent each year between 2011 and 2016, a rate of growth 34 per cent faster than that explained by natural increase alone. Both aspects of growth were concentrated in more urban parts of the country, especially coastal New South Wales and southeast Queensland. For the first time, fewer than 20 per cent of Indigenous people were recorded as living in remote areas. Conclusions Indigenous population growth continues to be remarkably rapid. Future research is required to understand the correlates and causes of population growth beyond that explained by natural increase.
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Dalton, Vicki. "Death and Dying in Prison in Australia: National Overview, 1980–1998." Journal of Law, Medicine & Ethics 27, no. 3 (1999): 269–74. http://dx.doi.org/10.1111/j.1748-720x.1999.tb01461.x.
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This paper discusses the role of the Australian Institute of Criminology (AIC) in monitoring inmate deaths in custody on a national basis. It also provides a descriptive overview of Australian Indigenous and non-Indigenous inmate deaths in custody during the eighteen-year period between 1980 and 1998.In October 1987, the Royal Commission into Aboriginal Deaths in Custody (RCIADIC) commenced investigating the deaths of Australia's Indigenous people in custody throughout Australia between January 1, 1980 and May 31, 1989. RCIADIC's task was to examine the circumstances of the deaths; the actions taken by authorities; and the underlying causes of Indigenous deaths in custody, including social, cultural, and legal factors. The investigation found that the major factor contributing to the high number of Indigenous deaths in custody was the disproportionately higher rates at which Indigenous people come into contact with the criminal justice system. RCIADIC concluded that the most significant reason for this contact was the severely disadvantaged social, economic, and cultural position of many Indigenous people.
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McGaughey, Fiona, Teodora Pasca, and Sarah Millman. "The road ahead: Driver’s licensing and the over-incarceration of Aboriginal peoples in Western Australia." Alternative Law Journal 43, no. 3 (August 16, 2018): 184–91. http://dx.doi.org/10.1177/1037969x18788677.
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Western Australia is the Australian state with the highest incarceration rates of Aboriginal people. This article examines the laws and policies governing driving offences, driver’s licensing, and fines in Western Australia and their implications for Aboriginal people. The Aboriginal rate of imprisonment for licensing offences in Western Australia is significantly higher than the rate for non-Aboriginal people, with the overrepresentation being particularly stark within regional areas. Geographical, cultural, financial, and social barriers inhibit the accessibility of driver’s licensing services for Aboriginal people, while an acute need to drive in Aboriginal communities can lead to unlicensed driving. As a result, Aboriginal people are imprisoned for unlicensed or disqualified driving or fine defaults, with harmful impacts on Aboriginal communities. The article makes recommendations for law reform, to be considered in consultation with Aboriginal communities in adherence with Australia’s obligations regarding self-determination, consultation, representation and consent in the United Nations Declaration on the Rights of Indigenous Peoples.