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Artículos de revistas sobre el tema "Aboriginal Australians. Philosophy"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 31 de enero de 2023

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1

Anderson, Warwick. "From Racial Types to Aboriginal Clines". Historical Studies in the Natural Sciences 50, n.º 5 (noviembre de 2020): 498–524. http://dx.doi.org/10.1525/hsns.2020.50.5.498.

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The mid-twentieth century Australian fieldwork of Joseph B. Birdsell illustrates, perhaps uniquely, the transition from typological structuring in physical anthropology before World War II to human biology’s increasing interest in the geographical or clinal patterning of genes and commitment to notions of drift and selection. It also shows that some morphological inquiries lingered into the postwar period, as did an attachment to theories of racial migration and hybridization. Birdsell’s intensive and long-term fieldwork among Aboriginal Australians eventually led him to criticize the settler colonialism and white racism that had made possible his expeditions and data collection. Yet he continued to regard Aboriginal communities as “island laboratories” and to treat Aboriginal people as convenient research subjects, distancing himself from their life worlds and experiences of dispossession and exploitation. This essay is part of a special issue entitled Pacific Biologies: How Humans Become Genetic, edited by Warwick Anderson and M. Susan Lindee.

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2

Eades, Diana. "Lexical struggle in court: Aboriginal Australians versus the state1". Journal of Sociolinguistics 10, n.º 2 (abril de 2006): 153–80. http://dx.doi.org/10.1111/j.1360-6441.2006.00323.x.

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3

Pettigrew, Simone, Michelle I. Jongenelis, Sarah Moore y Iain S. Pratt. "A comparison of the effectiveness of an adult nutrition education program for Aboriginal and non-Aboriginal Australians". Social Science & Medicine 145 (noviembre de 2015): 120–24. http://dx.doi.org/10.1016/j.socscimed.2015.09.025.

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4

Briscoe, Gordon. "Aboriginal Australian Identity: the historiography of relations between indigenous ethinic groups and other Australians, 1788 to 1988". History Workshop Journal 36, n.º 1 (1993): 133–61. http://dx.doi.org/10.1093/hwj/36.1.133.

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5

Kuklick, Henrika. "The Civilised Surveyor: Thomas Mitchell and the Australian Aborigines, and: Imagined Destinies: Aboriginal Australians and the Doomed Race Theory, 1880-1939 (review)". Victorian Studies 42, n.º 3 (2000): 571–74. http://dx.doi.org/10.1353/vic.2000.0070.

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6

Browne-Yung, Kathryn, Anna Ziersch, Fran Baum y Gilbert Gallaher. "Aboriginal Australians' experience of social capital and its relevance to health and wellbeing in urban settings". Social Science & Medicine 97 (noviembre de 2013): 20–28. http://dx.doi.org/10.1016/j.socscimed.2013.08.002.

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7

Hall, Jay. "Editorial". Queensland Archaeological Research 11 (1 de diciembre de 1999): ii. http://dx.doi.org/10.25120/qar.11.1999.82.

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It seems somehow appropriate that the final issue of QAR in this millennium departs a little from what has gone before and perhaps epitomizes the future shape of archaeological practice and product in this country. QAR 11 not only happens to fall just as the twentieth-century ticks over but it also happens to represent a positive and timely outcome of a lengthy and often-fraught reconciliation process between the scientific interests of Australian archaeologists and the cultural property interests of indigenous Australians. All articles in this issue concern the wide-ranging and multidisciplinary Gooreng Gooreng Cultural Heritage Project which is being carried out by the Aboriginal and Torres Strait Islander Studies Unit at the University of Queensland in collaboration with the Gurang Land Council and members of the Gooreng Gooreng Aboriginal community. This joint investigation of the Aboriginal heritage of the Burnett-Curtis area of Central Queensland began in the early 1990s and has gathered momentum as early research results triggered more detailed higher-level studies. As this region was little understood archaeologically prior to the project’s initiation, the substantive articles herein represent a significant addition to knowledge both for archaeology and the Gooreng Gooreng community – as well as a promise of much more to come. As we cross the Y2K boundary, I feel sure that this project will help signal a new level in cooperative and mutually beneficial heritage research ventures between Aboriginal traditional owners and archaeologists.This volume is distinctive for two other reasons, both of which represent a departure from past practice. It is the first to be guest-edited and is the first to be dedicated to a particular regional research project. When I was approached by Ian Lilley over a year ago to consider publishing the manuscripts being prepared on the early fieldwork results of the GGCHP as a single guest-edited volume, I relished the opportunities that this notion presented. In making available under one cover a number of related studies of a circumscribed study region it offers ready access to researchers within a coherent research design while underscoring the growing regional trend of archaeological research in this country. In line with QAR philosophy from the outset, it contains data-rich substantive articles that are, in this case, largely the distilled outcome of postgraduate thesis research. This promotion of the work of younger scholars provides the kind of recognition and encouragement that students need early in their careers. Importantly, this largely postgraduate student output within a multidisciplinary and intercultural research team highlights the positive outcomes of a healthy working relationship between campus-based Aboriginal and Torres Strait Islander units and archaeology/anthropology departments. In this case the guiding hand has been that of Michael Williams, Director of the Aboriginal and Torres Strait Islander Studies Unit at the University of Queensland, who has fought long and hard for such academic links. His appointment of Ian Lilley and Sean Ulm led to the development of a robust research program within which numerous UQ archaeology students have participated at various levels. The production of this group of papers on the GGCHP by joint editors Lilley, Ulm and Williams is testimony to both the strength and durability of this inter-departmental relationship and to just what can be achieved with good will and cooperation between universities and Aboriginal communities. The product stands as a useful model for others to emulate. As a final note, following the success of this issue, QAR would welcome the submission of other project-based and guest-edited collections of manuscripts.Jay Hall – Editor

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8

Yashadhana, Aryati, Ted Fields, Anthea Burnett y Anthony B. Zwi. "Re-examining the gap: A critical realist analysis of eye health inequity among Aboriginal and Torres Strait Islander Australians". Social Science & Medicine 284 (septiembre de 2021): 114230. http://dx.doi.org/10.1016/j.socscimed.2021.114230.

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9

Vincent, Eve. "Performing Place, Practising Memories. Aboriginal Australians, Hippies and the State By Rosita Henry New York and Oxford: Berghan Books, 2012. Pp. xii + 265." Oceania 83, n.º 2 (julio de 2013): 149–50. http://dx.doi.org/10.1002/ocea.5013.

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10

Kuklick, Henrika. "BOOK REVIEW: D. W. A. Baker.THE CIVILISED SURVEYOR: THOMAS MITCHELL AND THE AUSTRALIAN ABORIGINES.and Russell McGregor.IMAGINED DESTINIES: ABORIGINAL AUSTRALIANS AND THE DOOMED RACE THEORY, 1880-1939." Victorian Studies 42, n.º 3 (abril de 1999): 571–74. http://dx.doi.org/10.2979/vic.1999.42.3.571.

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11

Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES". Science and Technology Development Journal 13, n.º 3 (30 de septiembre de 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.

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

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12

Plumwood, Val. "The Struggle for Environmental Philosophy in Australia". Worldviews: Global Religions, Culture, and Ecology 3, n.º 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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13

Christiansen, Thomas. "When Worlds Collide in Legal Discourse. The Accommodation of Indigenous Australians’ Concepts of Land Rights Into Australian Law". Studies in Logic, Grammar and Rhetoric 65, n.º 1 (1 de diciembre de 2020): 21–41. http://dx.doi.org/10.2478/slgr-2020-0044.

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

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14

Smith, Len, Janet McCalman, Ian Anderson, Sandra Smith, Joanne Evans, Gavan McCarthy y Jane Beer. "Fractional Identities: The Political Arithmetic of Aboriginal Victorians". Journal of Interdisciplinary History 38, n.º 4 (abril de 2008): 533–51. http://dx.doi.org/10.1162/jinh.2008.38.4.533.

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

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15

Graham, Mary. "Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews". Worldviews: Global Religions, Culture, and Ecology 3, n.º 2 (1999): 105–18. http://dx.doi.org/10.1163/156853599x00090.

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AbstractIndigenous Australian philosophy is more than just a survivalist kit to understanding nature, human or environmental, but is also a system for realising the fullest potential of human emotion and experience. This paper explores elements of indigenous philosophy, focusing on indigenous views that maintain human-ness is a skill, not developed in order to become a better human being, but to become more and more human. In this context, the paper considers indigenous understandings of the land as a spiritual entity and human societies as dependent upon the land.

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16

Charlesworth, Max. "Australian aboriginal religion in a comparative context". Sophia 26, n.º 1 (marzo de 1987): 50–57. http://dx.doi.org/10.1007/bf02781156.

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17

Townsend, Philip. "Mobile Devices for Tertiary Study – Philosophy Meets Pragmatics for Remote Aboriginal and Torres Strait Islander Women". Australian Journal of Indigenous Education 44, n.º 2 (30 de septiembre de 2015): 139–49. http://dx.doi.org/10.1017/jie.2015.26.

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This paper outlines PhD research which suggests mobile learning fits the cultural philosophies and roles of Aboriginal and Torres Strait Islander women who are preservice teachers in the very remote Australian communities where the research was conducted. The problem which the research addresses is the low completion rates for two community-based Initial Teacher Education (ITE) programs in South Australia (SA) and Queensland (Qld). Over the past decade, the national completion rate of Aboriginal and Torres Strait Islander students in teacher training was 36 per cent, and in these two community-based programs it was less than 15 per cent. This paper identifies the perceptions of the benefits of using mobile devices by Aboriginal and Torres Strait Islander women who are preservice teachers in very remote communities. They report ways in which mobile learning supports their complex roles and provides pragmatic positive outcomes for their tertiary study in remote locations. The paper describes the apparent alignment between mobile learning and cosmology, ontology, epistemology and axiology, which may underpin both the popularity of mobile devices and the affordances of mobile learning.

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18

Clague, Liesa, Neil Harrison, Katherine Stewart y Caroline Atkinson. "Thinking Outside the Circle: Reflections on Theory and Methods for School-Based Garden Research". Australian Journal of Indigenous Education 47, n.º 2 (24 de julio de 2017): 139–45. http://dx.doi.org/10.1017/jie.2017.21.

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School-based gardens (SBGs) are contributing to improvements in many areas of education, including nutrition, health, connectedness and engagement of students. While considerable research has been conducted in other parts of the world, research in Australia provides limited understanding of the impact of SBGs. The aim of this paper is to give a reflective viewpoint on the impact of SBGs in Australia from the perspective of an Aboriginal philosophical approach called Dadirri. The philosophy highlights an Australian Aboriginal concept, which exists but has different meanings across Aboriginal language groups. This approach describes the processes of deep and respectful listening. The study uses photovoice as a medium to engage students to become researchers in their own right. Using this methodology, students have control over how they report what is significant to them. The use of photovoice as a data collection method is contextualised within the Aboriginal philosophical approach to deep listening. For the first author, an Aboriginal researcher (Clague), the journey is to find a research process that maintains cultural integrity and resonates with the participants by affirming that a culturally sensitive approach to learning is important.

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19

Christie, Michael. "Yolngu Studies: A case study of Aboriginal community engagement". Gateways: International Journal of Community Research and Engagement 1 (29 de septiembre de 2008): 31–47. http://dx.doi.org/10.5130/ijcre.v1i0.526.

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The Yolngu studies program at Charles Darwin University has been active in the teaching of Yolngu (East Arnhemland Aboriginal) languages and culture, in collaborative transdisciplinary research, and in community engagement for well over ten years. The original undergraduate teaching program was set up under the guidance of Yolngu elders. They instituted key principles for the tertiary level teaching of Yolngu languages and culture, which reflected protocols for knowledge production and representation derived from traditional culture. These principles ensured the continuation of an ongoing community engagement practice that enabled the flourishing of a collaborative research culture in which projects were negotiated; these projects remain faithful to both western academic standards, and ancestral Aboriginal practices. The paper gives details of the program, the underlying Aboriginal philosophy, and some of the research projects. The success of the whole program can be seen to derive from the co-constitutivity of community engagement, research and teaching. In 2005 the program won the Prime Minister's award for Australia's best tertiary teaching program.

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20

Turner, David H. "Transcending race: Further reflections on Australian Aboriginal culture". Sophia 34, n.º 1 (abril de 1995): 173–87. http://dx.doi.org/10.1007/bf02772456.

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21

Faunce, T. "Hearing Australian Aboriginal voices on neglect and sustainability". Medical Humanities 35, n.º 1 (29 de mayo de 2009): 4–5. http://dx.doi.org/10.1136/jmh.2009.001651.

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22

Kuklick, HENRIKA. "‘Humanity in the chrysalis stage’: indigenous Australians in the anthropological imagination, 1899–1926". British Journal for the History of Science 39, n.º 4 (10 de noviembre de 2006): 535–68. http://dx.doi.org/10.1017/s0007087406008405.

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Baldwin Spencer and F. J. Gillen's Native Tribes of Central Australia (1899) is now remembered as an approximation of the anthropological method that would soon be conventional: a comprehensive study of a delimited area, based on sustained fieldwork, portraying a population's distinctive character. In 1913, however, Bronislaw Malinowski said of Spencer and Gillen's studies that ‘half the total production in anthropological theory ha[d] been based upon their work, and nine-tenths affected or modified by it’. Native Tribes inspired an intense international debate, orchestrated by J. G. Frazer, broker of the book's publication, predicated on the assumption that indigenous Australians were the most primitive of living peoples, whose totemism was somehow at the base of civilization's highest achievements – monogamous marriage and truly spiritual religion. But the debate proved irresolvable in Frazer's terms. Pondering conflicting interpretations of totemism, anthropologists rejected unilinear models of social evolution like Frazer's. Nationally differentiated populations of professional anthropologists emerged in the early twentieth century, developing distinctive theoretical schemes. Nevertheless, some issues central to the debate remained vital. For example, how were magical, scientific and religious modes of thought and action to be distinguished? And in Australia, analyses of indigenes were distinctively construed. White settlers, concerned to legitimate colonial rule, asked specific questions: did Aborigines have established ties to specific lands? Were Aborigines capable of civilization? Biogeographical theory underpinned Spencer's relatively liberal conclusions, which had precursors and successors in Australian anthropology: Aborigines had defined criteria of land ownership, their habits were suitable adaptations to their circumstances, and observed cultural diversity among Aborigines denoted their ‘nascent possibilities of development along many varied lines’.

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23

McKnight, Anthony, Valerie Harwood, Samantha McMahon, Amy Priestly y Jake Trindorfer. "‘No Shame at AIME’: Listening to Aboriginal Philosophy and Methodologies to Theorise Shame in Educational Contexts". Australian Journal of Indigenous Education 49, n.º 1 (14 de septiembre de 2018): 46–56. http://dx.doi.org/10.1017/jie.2018.14.

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Shame is a ‘slippery’ concept in educational contexts but by listening to Aboriginal philosophy and Country, we can rethink its slipperiness. This article contemplates how multiple understandings of shame are derived from and coexist within colonised educational contexts. We focus on one positive example of Indigenous education to consider how these understandings can be challenged and transformed for the benefit of Indigenous learners. We discuss a mentoring program run by and for Indigenous young people that is successfully impacting school retention and completion rates: The Australian Indigenous Mentoring Experience (AIME). AIME has a rule, ‘No Shame at AIME’, with the view to minimising shame as a barrier to engaging with Western education. But is this as beneficial as might first appear? Might this erode important cultural understandings of shame necessary in Indigenous education? Instead, could shame be repositioned to better align with original cultural meanings and purposes? We philosophise about the AIME rule with Yuin Country and stories from Country along with our observational and interview data. We argue AIME does not so much ‘remove’ shame as reposition it to better align with Aboriginal cultural educational practice, which positively impacts mentees.

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24

McCollow, John. "A Controversial Reform in Indigenous Education: The Cape York Aboriginal Australian Academy". Australian Journal of Indigenous Education 41, n.º 2 (diciembre de 2012): 97–109. http://dx.doi.org/10.1017/jie.2012.22.

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This article examines a controversial initiative in Indigenous education: the establishment of the Cape York Aboriginal Australian Academy (CYAAA). The article provides a brief description of the Academy's three campuses and their communities and considers: the circumstances of its creation, including the role of Noel Pearson and Cape York Partnerships; the rationale and philosophy underpinning the case for establishing the Academy; implementation; and some key issues relevant to assessing this reform. These include its impact on a range of performance measures, the veracity and power of the social and educational rationales on which the reform is based, the use of ‘Direct Instruction’ (DI), and the practicability of extending and broadening the reform. The time period considered is from late 2009 through 2011. The article draws on publications, and on visits to campuses of the school and meetings/communications/discussions with personnel from the Queensland Department of Education and Training (DET, now Department of Education, Training and Employment), Cape York Partnerships, the CYAAA and others undertaken in the author's role as a teacher union officer.

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25

Hogg, Robert S. "Indigenous mortality: Placing Australian aboriginal mortality within a broader context". Social Science & Medicine 35, n.º 3 (agosto de 1992): 335–46. http://dx.doi.org/10.1016/0277-9536(92)90030-t.

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26

CURCHIN, KATHERINE. "From the Moral Limits of Markets to the Moral Limits of Welfare". Journal of Social Policy 45, n.º 1 (13 de octubre de 2015): 101–18. http://dx.doi.org/10.1017/s0047279415000501.

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AbstractThe political philosopher Michael Sandel (2012) has recently argued compellingly for more attention to the moral limits of markets, arguing that market values can crowd out other values we should care about. Meanwhile, conservative advocates for welfare reform, such as the Australian Aboriginal leader Noel Pearson, have raised concerns about the impact of long-term welfare receipt on community values. Pearson's argument about welfare can be articulated in similar terms to Sandel's argument about markets. Pearson maintains that in heavily disadvantaged communities – such as the Aboriginal communities of Cape York Peninsula – the state's provision of non-contributory welfare can crowd out important values such as trust, respect, care for the weak and mutual help as well as self-reliance and hard work. Though Sandel's and Pearson's arguments find receptive audiences on different ends of the political spectrum, the parallels between their arguments are striking. The article seeks to promote greater scholarly engagement with Pearson's moral critique of welfare while expressing scepticism about one of the key correctives he proposes.

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27

Shore, Jay H. y Paul Spicer. "A model for alcohol-mediated violence in an Australian Aboriginal community". Social Science & Medicine 58, n.º 12 (junio de 2004): 2509–21. http://dx.doi.org/10.1016/j.socscimed.2003.09.022.

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28

Tavendale, Olwyn. "Painting Country: Spatial, Somatic and Linguistic Experience in Central Australian Aboriginal Art". Oceania 89, n.º 1 (marzo de 2019): 104–23. http://dx.doi.org/10.1002/ocea.5212.

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29

Tee, Garry J. "Mathematics in the Pacific Basin". British Journal for the History of Science 21, n.º 4 (diciembre de 1988): 401–17. http://dx.doi.org/10.1017/s0007087400025322.

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The development of systematic mathematics requires writing, and hence a non-literate culture cannot be expected to advance mathematics beyond the stage of numeral words and counting. The hundreds of languages of the Australian aborigines do not seem to have included any extensive numeral systems. However, the common assertions to the effect that ‘Aborigines have only one, two, many’ derive mostly from reports by nineteenth century Christian missionaries, who commonly understood less mathematics than did the people on whom they were reporting. Of course, in recent decades almost all Aborigines have been involved with the dominant European-style culture of Australia, and even those who are not literate have mostly learned to use English-style numerals and to handle money. Similar qualifications should be understood when speaking of any recent primitive culture.

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30

Hill, Peter S., John Wakerman, Sally Matthews y Odette Gibson. "Tactics at the interface: Australian Aboriginal and Torres Strait Islander health managers". Social Science & Medicine 52, n.º 3 (febrero de 2001): 467–80. http://dx.doi.org/10.1016/s0277-9536(00)00196-9.

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31

Watson-Verran’s, Helen y Leon White’s. "Issues of knowledge in the policy of self-determination for aboriginal Australian communities". Knowledge and Policy 6, n.º 1 (marzo de 1993): 67–78. http://dx.doi.org/10.1007/bf02692802.

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32

Branagan, Marty. "The Australian Movement against Uranium Mining: Its Rationale and Evolution". International Journal of Rural Law and Policy, n.º 1 (9 de septiembre de 2014): 1–12. http://dx.doi.org/10.5130/ijrlp.i1.2014.3852.

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This paper begins with a brief historical overview of the Australian movement against uranium mining, before focussing on two major campaigns: Roxby and Jabiluka. It describes the reasons the activists gave at the time for their blockades of the Roxby Downs uranium mine in South Australia in 1983 and 1984. These reasons – such as perceptions that the industry is unsafe - have changed little over time and were the basis for the campaign against the proposed Jabiluka mine in the Northern Territory in 1998. They continue to be cited by environmental groups and Aboriginal Traditional Owners to this day as new situations arise, such as the 2011 Fukushima Daiichi nuclear accident.The paper then describes how the movement evolved between the Roxby and Jabiluka blockades, with changes to the movement’s philosophy, strategy, tactics and internal dynamics. This analysis includes a comparison between two anti-nuclear bike rides, one a year after the 1984 Roxby blockade and involving some of the same activists, and another at the time of the Jabiluka blockade. This author was present at all these events, and provides an emic (insider) perspective within a longitudinal participant-observation methodology. Although this perspective obviously has a subjective element, the paper fills a gap in that there is little written history of these blockades (particularly Roxby) and more generally of Australian resistance to uranium mining, let alone the aspects of nonviolence and movement evolution. It is an introductory history of these campaigns, examining the direct action components, the practicalities of nonviolent campaigning, and the evolution of Australian anti-uranium activism.

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33

Furlong, Y. y T. Finnie. "Culture counts: the diverse effects of culture and society on mental health amidst COVID-19 outbreak in Australia". Irish Journal of Psychological Medicine 37, n.º 3 (14 de mayo de 2020): 237–42. http://dx.doi.org/10.1017/ipm.2020.37.

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Since COVID-19 first emerged internationally, Australia has applied a number of public health measures to counter the disease’ epidemiology. The public heath response has been effective in virus testing, diagnosing and treating patients with COVID-19. The imposed strict border restrictions and social distancing played a vital role in reducing positive cases via community transmission resulting in ‘flattening of the curve’. Now is too soon to assess the impact of COVID-19 on people’s mental health, as it will be determined by both short- and long-term consequences of exposure to stress, uncertainty, loss of control, loneliness and isolation. The authors explored cultural and societal influences on mental health during the current pandemic utilising Geert Hofstede’s multidimensional construct of culture and determined psychological and cultural factors that foster resilience. We also reflected on the psychological impact of the pandemic on the individual and the group at large by utilising Michel Foucault’ and Jacques Lacan’ psychoanalytic theories. Remote Aboriginal Australian communities have been identified as a high-risk subpopulation in view of their unique vulnerabilities owing to their compromised health status, in addition to historical, systemic and cultural factors. Historically, Australia has prided itself in its multiculturalism; however, there has been evidence of an increase in racial microaggressions and xenophobia during this pandemic. Australia’s model of cultural awareness will need to evolve, from reactionary to more reflective, post COVID-19 pandemic to best serve our multicultural, inclusive and integrated society.

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34

Strang, Veronica. "Knowing Me, Knowing You: Aboriginal and European Concepts of Nature as Self and Other". Worldviews: Global Religions, Culture, and Ecology 9, n.º 1 (2005): 25–56. http://dx.doi.org/10.1163/1568535053628463.

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AbstractBased on long-term fieldwork with Aboriginal groups, Euro-Australian pastoralists and other land users in Far North Queensland, this paper considers the ways in which indigenous relations to land conflate concepts of Nature and the Self, enabling subjective identification with elements of the environment and supporting long-term affective relationships with place. It observes that indigenous cultural landscapes are deeply encoded with projections of social identity: this location in the immediate environment facilitates the intergenerational transmission of knowledge and identity and supports beliefs in human spiritual transcendence of mortality. The paper suggests that Aboriginal relations to land are therefore implicitly founded on interdependent precepts of social and environmental sustainability. In contrast, Euro-Australian pastoralists' cultural landscapes, and constructs of Nature, though situated within more complex relations with place, remain dominated by patriarchal and historically adversarial visions of Nature as a feminine "wild-ness" or "otherness" requiring the civilising control of (male) Culture and rationality. Human spiritual being and continuity is conceptualised as above or outside Nature, impeding the location of selfhood and collective continuity within the immediate environment. In tandem with mobile and highly individuated forms of social identity, this positions Nature as "other". There is thus a subjective separation between the individualised life of the self, and the life of Nature/other that, despite an explicit discourse in which ecological well-being is valorised, inhibits affective connection with place and confounds sustainability.

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35

Weeramanthri, Tarun. "Practice Guidelines for Health Professionals Dealing with Death in the Northern Territory Aboriginal Australian Population". Mortality 3, n.º 2 (enero de 1998): 161–72. http://dx.doi.org/10.1080/713685903.

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Brady, Veronica. "Towards an Ecology of Australia: Land of the Spirit". Worldviews: Global Religions, Culture, and Ecology 3, n.º 2 (1999): 139–55. http://dx.doi.org/10.1163/156853599x00117.

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AbstractEcology has to do with the realisation of the relationships between human beings and the larger fabric of life. But the strangeness of the Australian environment as seen by the first European settlers, together with the exploitative ideology of colonisation, have posed particular problems for the development of ecological awareness. This paper argues, however, that writers, painters and musicians have kept the possibility of developing ecological awareness open from the beginnings of settlement. It also maintains that increasing sensitivity to the significance of Aboriginal culture, the oldest living culture on earth, will be perhaps the most crucial factor in this transformation.

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37

Mukharji, Projit Bihari. "Bloodworlds". Historical Studies in the Natural Sciences 50, n.º 5 (noviembre de 2020): 525–53. http://dx.doi.org/10.1525/hsns.2020.50.5.525.

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In 1952, a joint Indo-Australian team undertook one of the first genetic studies of the Chenchu people of southern India. Long thought of as one of the oldest populations on the subcontinent and a potential link between South Asian and Aboriginal Australian populations, the study hoped to illuminate the deeper demographic histories of both India and Australia. Coming as it did immediately on the heels of decolonization, it also signaled a new era of scientific collaborations after empire. But what exactly does “collaboration” entail? How far do agendas and imaginations actually cohere in such a “collaboration”? The various collaborating actors in the Chenchu project held very distinctive ideas and agendas. Keeping blood at the center, this article explores those distinctive “bloodworlds” that were mobilized in the course of the Chenchu study. The published text of the study was a potpourri of these different bloodworlds; equally important, however, was the bloodworld this potpourri could not accommodate: the bloodworlds of Chenchu wizards. Not a world engendered in some pure or isolated “tribal culture,” but a magical bloodworld created through historical interactions with Shaivism and Shi’ism. This was a bloodworld eminently recognizable by the Chenchu themselves, but incapable of accommodation in the published study on them. This essay is part of a special issue entitled Pacific Biologies: How Humans Become Genetic, edited by Warwick Anderson and M. Susan Lindee.

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38

Mooney, Gavin, Stephen Jan y Virginia Wiseman. "Staking a claim for claims: a case study of resource allocation in Australian Aboriginal health care". Social Science & Medicine 54, n.º 11 (junio de 2002): 1657–67. http://dx.doi.org/10.1016/s0277-9536(01)00333-1.

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39

Gibson, Jason y Helen Gardner. "Conversations on the Frontier: Finding the Dialogic in Nineteenth-century Anthropological Archives". History Workshop Journal 88 (2019): 47–65. http://dx.doi.org/10.1093/hwj/dbz024.

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Abstract While anthropological archives tend to be named after the collector of the material, they are often the product of conversations and long-term engagements with informants. Focusing on the concept of the dialogic, this article contends that these materials ought to be equally conceived as co-productions, often made via complex, asymmetrical researcher/researched engagements. We specifically home in on the dialogic traces left in the archive of the nineteenth century Australian ethnographer A. W. Howitt and his various conversations with an Aboriginal man named Ienbin. We argue that by being attentive to the dialogic aspects of ethnographic sources we can recognize that the Indigenous or anthropological knowledge contained within them is to a significant degree co-constructed in as much as it emerges from social encounter and interaction. More than merely acknowledging the agency of Indigenous informants we propose a more dynamic reading of these texts as products of discursive interactions and shifting relationships.

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40

Heath, Jeffrey. "Barry Blake, Australian Aboriginal grammar. London, Sydney and Wolfeboro NH, USA: Croom Helm, 1987. Pp. xiv + 220; map." Journal of Linguistics 24, n.º 1 (marzo de 1988): 257. http://dx.doi.org/10.1017/s0022226700011737.

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41

Kolig, Erich. "Thrilling the clay of our bodies: Natural sites and the construction of sacredness in Australian aboriginal and Austrian traditions, and in new age philosophy". Anthropological Forum 7, n.º 3 (enero de 1996): 351–81. http://dx.doi.org/10.1080/00664677.1996.9967463.

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42

Jones, Jennifer. "Nature study, Aborigines and the Australian kindergarten: lessons from Martha Simpson’sAustralian Programme based on the Life and Customs of the Australian Black". History of Education 43, n.º 4 (4 de julio de 2014): 487–503. http://dx.doi.org/10.1080/0046760x.2014.930188.

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43

Ziersch, Anna M., Gilbert Gallaher, Fran Baum y Michael Bentley. "Responding to racism: Insights on how racism can damage health from an urban study of Australian Aboriginal people". Social Science & Medicine 73, n.º 7 (octubre de 2011): 1045–53. http://dx.doi.org/10.1016/j.socscimed.2011.06.058.

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44

Moran, Anthony. "The Psychodynamics of Australian Settler-Nationalism: Assimilating or Reconciling With the Aborigines?" Political Psychology 23, n.º 4 (diciembre de 2002): 667–701. http://dx.doi.org/10.1111/0162-895x.00303.

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45

Wild, Kayli, Elaine Lawurrpa Maypilama, Sue Kildea, Jacqueline Boyle, Lesley Barclay y Alice Rumbold. "‘Give us the full story’: Overcoming the challenges to achieving informed choice about fetal anomaly screening in Australian Aboriginal communities". Social Science & Medicine 98 (diciembre de 2013): 351–60. http://dx.doi.org/10.1016/j.socscimed.2012.10.031.

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46

Rowse, Tim. "What Now: Everyday Endurance and Social Intensity in an Australian Aboriginal Community, By CameoDalley.New York: Berghahn Books. 2020, Pp. 252. Price: US $120". Oceania 91, n.º 1 (marzo de 2021): 134–35. http://dx.doi.org/10.1002/ocea.5293.

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47

Austin-Broos, Diane. "Belonging Together: dealing with the politics of disenchantment in Australian Indigenous policy By Patrick Sullivan Canberra: Aboriginal Studies Press, 2011. Pp. ix + 147." Oceania 83, n.º 2 (julio de 2013): 151–52. http://dx.doi.org/10.1002/ocea.5015.

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48

Shaffner, Ellen C., Albert J. Mills y Jean Helms Mills. "Intersectional history: exploring intersectionality over time". Journal of Management History 25, n.º 4 (11 de noviembre de 2019): 444–63. http://dx.doi.org/10.1108/jmh-02-2018-0011.

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PurposeThis paper aims to outline the possibilities of intersectional history as a novel method for management history. Intersectional history combines intersectionality and the study of the past to examine discrimination in organizations over time. This paper explores the need for intersectional work in management history, outlines the vision for intersectional history and provides a brief example analyzing the treatment of Australian Aboriginal people in a historical account of Qantas Airways.Design/methodology/approachThis paper contends that intersectionality is a discursive practice, and it adopts a relational approach to the study of the past to inform the method. This paper focuses on the social construction of identities and the enduring nature of traces of the powerful in organizations over time.FindingsThe example of Qantas Airways demonstrates that intersectional history can be used to interrogate powerful traces of the past to reveal novel insights about marginalized peoples over time.Originality/valueIntersectional history is a specific and reflexive method that allows for the surfacing of identity-based marginalization over time. The paper’s concentration on identity as socially constructed allows a particular focus on notions or representations of the marginalized in traces of the past. These traces may otherwise mask the existence and importance of marginalized groups in organizations’ dominant histories.

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49

Nicholls, Angus. "Anglo-German mythologics: the Australian Aborigines and modern theories of myth in the work of Baldwin Spencer and Carl Strehlow". History of the Human Sciences 20, n.º 1 (febrero de 2007): 83–114. http://dx.doi.org/10.1177/0952695106075077.

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50

Markwick, Alison, Zahid Ansari, Mary Sullivan y John McNeil. "Social determinants and psychological distress among Aboriginal and Torres Strait islander adults in the Australian state of Victoria: A cross-sectional population based study". Social Science & Medicine 128 (marzo de 2015): 178–87. http://dx.doi.org/10.1016/j.socscimed.2015.01.014.

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