Artykuły w czasopismach na temat „Aboriginal Australian society”
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1
Moore, Terry. "Aboriginal Agency and Marginalisation in Australian Society". Social Inclusion 2, nr 3 (17.09.2014): 124–35. http://dx.doi.org/10.17645/si.v2i3.38.
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It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.
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Norman, Heidi. "Aboriginal Worlds and Australian Capitalism". Labour History: Volume 121, Issue 1 121, nr 1 (1.11.2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.
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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.
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Tran, Ngoc Cao Boi. "SOME IMPACTS OF THE AUSTRALIAN MULTICULTURAL POLICY ON THE CURRENT PRESERVATION AND DEVELOPMENT OF THE AUSTRALIAN ABORIGINAL CULTURE". Science and Technology Development Journal 13, nr 1 (30.03.2010): 56–72. http://dx.doi.org/10.32508/stdj.v13i1.2104.
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Different from their ancestors, most of the Australian Aborigines currently live outside their native land but in a multicultural society under the major influence of Western culture. The assimilation policy, the White Australian policy etc. partly deprived Australian aborigines of their traditional culture. The young generations tend to adopt the western style of living, leaving behind their ancestors’ culture without any heir! However, they now are aware of this loss, and in spite of the modern trend of western culture, they are striving for their traditional preservation. In “Multicultural Australia: United in Diversity” announced on 13 May 2003, Australian government stated guidelines for the 2003-2006 development strategies. The goals are to build a successful Australia of diverse cultures, ready to be tolerant to other cultures; to build a united Australia with a shared future of devoted citizens complying with the law. As for Aboriginal culture, the multicultural policy is a recognition of values and significance of the most original features of the country’s earliest culture. It also shows the government’s great concern for the people, especially for the aborigines. All this displays numerous advantages for the preservation of Australian aboriginal culture.
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Fisher, Daniel T. "An Urban Frontier: Respatializing Government in Remote Northern Australia". Cultural Anthropology 30, nr 1 (9.02.2015): 139–68. http://dx.doi.org/10.14506/ca30.1.08.
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This essay draws on ethnographic research with Aboriginal Australians living in the parks and bush spaces of a Northern Australian city to analyze some new governmental measures by which remoteness comes to irrupt within urban space and to adhere to particular categories of people who live in and move through this space. To address this question in contemporary Northern Australia is also to address the changing character of the Australian government of Aboriginal people as it moves away from issues of redress and justice toward a state of emergency ostensibly built on settler Australian compassion and humanitarian concern. It also means engaging with the mediatization of politics and its relation to the broader, discursive shaping of such spatial categories as remote and urban. I suggest that remoteness forms part of the armory of recent political efforts to reshape Aboriginal policy in Northern Australia. These efforts leverage remoteness to diagnose the ills of contemporary Aboriginal society, while producing remoteness itself as a constitutive feature of urban space.
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Habibis, Daphne, Penny Taylor, Maggie Walter i Catriona Elder. "Repositioning the Racial Gaze: Aboriginal Perspectives on Race, Race Relations and Governance". Social Inclusion 4, nr 1 (23.02.2016): 57–67. http://dx.doi.org/10.17645/si.v4i1.492.
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In Australia, public debate about recognition of the nation’s First Australians through constitutional change has highlighted the complexity and sensitivities surrounding Indigenous/state relations at even the most basic level of legal rights. But the unevenness of race relations has meant Aboriginal perspectives on race relations are not well known. This is an obstacle for reconciliation which, by definition, must be a reciprocal process. It is especially problematic in regions with substantial Aboriginal populations, where Indigenous visibility make race relations a matter of everyday experience and discussion. There has been considerable research on how settler Australians view Aboriginal people but little is known about how Aboriginal people view settler Australians or mainstream institutions. This paper presents the findings from an Australian Research Council project undertaken in partnership with Larrakia Nation Aboriginal Corporation. Drawing on in-depth interviews with a cross-section of Darwin’s Aboriginal residents and visitors, it aims to reverse the racial gaze by investigating how respondents view settler Australian politics, values, priorities and lifestyles. Through interviews with Aboriginal people this research provides a basis for settler Australians to discover how they are viewed from an Aboriginal perspective. It repositions the normativity of settler Australian culture, a prerequisite for a truly multicultural society. Our analysis argues the narratives of the participants produce a story of Aboriginal rejection of the White Australian neo-liberal deal of individual advancement through economic pathways of employment and hyper-consumption. The findings support Honneth’s arguments about the importance of intersubjective recognition by pointing to the way misrecognition creates and reinforces social exclusion.
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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, nr 11 (26.03.2020): 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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Wellington, David. "Aboriginal Students and Social Justice". Australian Journal of Indigenous Education 20, nr 5 (listopad 1992): 45–51. http://dx.doi.org/10.1017/s0310582200005484.
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Social justice has emerged over the past decade to ensure that all Australians have the opportunity to participate fully and effectively in creating and sharing the nation's resources. The South Australian Social Justice Strategy Unit (1989, p.7), suggests that “a sense of social justice fair and equal treatment is built into the Australian character”. Social justice can be applied to all aspects of the Australian society. Health, welfare and education, to name a few.
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Scrine, Clair, Brad Farrant, Carol Michie, Carrington Shepherd i Michael Wright. "Raising strong, solid Koolunga: values and beliefs about early child development among Perth’s Aboriginal community". Children Australia 45, nr 1 (marzec 2020): 40–47. http://dx.doi.org/10.1017/cha.2020.7.
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AbstractThere is a paucity of published information about conceptions of Aboriginal child rearing and development among urban dwelling Nyoongar/Aboriginal people in Australia. We detail the unique findings from an Aboriginal early child development research project with a specific focus on the Nyoongar/Aboriginal community of Perth, Western Australia. This research significantly expands the understanding of a shared system of beliefs and values among Nyoongar people that differ in important ways from those of the broader Australian (Western) society. Consistent with the findings of research with other Aboriginal groups in Australia, and internationally, our work challenges assumptions underpinning a range of early childhood development policies and highlights the implications of cultural biases and misunderstandings among non-Aboriginal professionals in child and family services, education and other settings.
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Mooney, Gavin, i Shane Houston. "Equity in health care and institutional trust: a communitarian view". Cadernos de Saúde Pública 24, nr 5 (maj 2008): 1162–67. http://dx.doi.org/10.1590/s0102-311x2008000500024.
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Communitarianism acknowledges and values, and not just instrumentally, the bonds that unite and identify communities. Communitarians also value community per se. This paper argues that trust is likely to be stronger in communities where these bonds are greater. Equity in health care is a social phenomenon. In health care, it is apparent that more communitarian societies, such as Scandinavia and within Aboriginal Australia, are likely to value more equity-orientated systems. Where, as in the latter case, this desire for equity takes place against a background of the powerful dominant (white) society treating the minority (black) society as dependent, Aboriginal trust in Australian society and in its public institutions is eroded. Lack of trust and inequity then come to the fore. This paper discusses institutional trust as a facilitator of equity in health care in the specific context of Indigenous health. The example used is Australian Aboriginal health but the principles would apply to other Indigenous populations as in for example South America.
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Vazey, M. A. "Some Aspects of the Position of Aboriginal Women in Australian Society". Aboriginal Child at School 13, nr 2 (maj 1985): 32–60. http://dx.doi.org/10.1017/s0310582200013730.
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This paper includes a short history of Aboriginal women in Australia from about the turn of the century. This has been made possible by the writings of such women. Most non-Aboriginal women have been and are ignorant of this history. They need to understand this past in order to come to terms with it. Aboriginal women are also not aware of how misinformed non-Aboriginal women are of the role of Aboriginal women in their own society. An extensive dialogue is needed to develop the mutual understanding necessary for the construction of a peaceful and just post-colonial Australia.
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Iversen, G. A. "Values Dissonance". Aboriginal Child at School 13, nr 2 (maj 1985): 12–20. http://dx.doi.org/10.1017/s0310582200013705.
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Within the North-west Aboriginal reserve of South Australia a traditional system of tribal Aboriginal culture is currently maintained and reproduced. The observable culture of the Aboriginal people of this region retains distinct traditional elements and a life-style very different from that of the dominant white Australian society. Within this socio-cultural setting, schools which have been operational in some form since the establishment of the settlements face a unique challenge. Unfortunately, the challenge has, in most cases, not been successfully met, since the lack of success of Aboriginal students in the school situation is a damning indictment of the introduced Western system of schooling. Success is measured by the achievement of the set goals of the school, but frequently these reflect a white Australian value system.
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Bailey, Benjamin, i Joanne Arciuli. "Indigenous Australians with autism: A scoping review". Autism 24, nr 5 (13.01.2020): 1031–46. http://dx.doi.org/10.1177/1362361319894829.
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Aboriginal and Torres Strait Islander people with autism spectrum disorder, used interchangeably with the term autism, are among the most marginalised people in Australian society. This review maps out existing and emerging themes in the research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications met our inclusion criteria and focused on autism spectrum disorder diagnosis and prevalence, as well as carer and service provider perspectives on autism, and autism support services for Indigenous Australians. We were able to access 17 publications: 12 journal articles, 3 conference presentations, 1 resource booklet and 1 dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. Research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers is discussed in relation to Indigenous perspectives on autism, as well as barriers and strategies to improve access to diagnosis and support services. Although not the focus of our review, we briefly mention studies of Indigenous people with autism in countries other than Australia. Lay Abstract Aboriginal and Torres Strait Islander people with developmental disabilities such as autism are among the most marginalised people in Australian society. We reviewed research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications were in line with our main areas of inquiry: autism spectrum disorder diagnosis and prevalence, carer and service provider perspectives on autism, and autism support services. These included 12 journal publications, 3 conference presentations, 1 resource booklet and 1 thesis dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. We also discuss research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers, as well as barriers and strategies for improving access to diagnosis and support services.
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Kumari, Pariksha. "Reconstructing Aboriginal History and Cultural Identity through Self Narrative: A Study of Ruby Langford’s Autobiography Don‘t Take Your Love to Town". SMART MOVES JOURNAL IJELLH 8, nr 12 (28.12.2020): 128–40. http://dx.doi.org/10.24113/ijellh.v8i12.10866.
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The last decades of previous century has witnessed the burgeoning of life narratives lending voice to the oppressed, dispossessed, and the colonized marginalities of race, class or gender across the world. A large number of autobiographical and biographical narratives that have appeared on the literary scene have started articulating their ordeals and their struggle for survival. The Aboriginals in Australia have started candidly articulating their side of story, exposing the harassment and oppression of their people in Australia. These oppressed communities find themselves sandwiched and strangled under the mainstream politics of multiculturalism, assimilation and secularism.
The present paper seeks to analyze how life writing serves the purpose of history in celebrated Australian novelist, Aboriginal historian and social activist Ruby Langford’s autobiographical narrative, Don’t Take Your Love to Town. The Colonial historiography of Australian settlement has never accepted the fact of displacement and eviction of the Aboriginals from their land and culture. The whites systematically transplanted Anglo-Celtic culture and identity in the land of Australia which was belonged to the indigenous for centuries. Don’t Take Your Love to Town reconstructs the debate on history of the colonial settlement and status of Aboriginals under subsequent government policies like reconciliation, assimilation and multiculturalism. The paper is an attempt to gaze the assimilation policy adopted by the state to bring the Aboriginals into the mainstream politics and society on the one hand, and the regular torture, exploitation and cultural degradation of the Aboriginals recorded in the text on the other. In this respect the paper sees how Langford encounters British history of Australian settlement and the perspectives of Australian state towards the Aboriginals. The politics of mainstream culture, religion, race and ethnicity, which is directly or indirectly responsible for the condition of the Aboriginals, is also the part of discussion in the paper.
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D'Souza, Nigel. "Aboriginal Children: The Challenge for the end of the Millennium". Children Australia 15, nr 2 (1990): 14–15. http://dx.doi.org/10.1017/s1035077200002686.
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No other group of children in Australian society stands in greater judgement of the ability and willingness of this society to deal with their problems than aboriginal children.The challenge that faces all of us in the nineties, including aboriginal community-controlled organisations like SNAICC, is whether we are going to be able to break the cycle of disadvantage, poverty and racism that keeps our children and our community at the very bottom of this society.The 20th century history of Australia will be seen as the millennium of a great expansion of wealth in Australia. It will be regarded as a period of gigantic advances in science and productive technology. It will also - if historians record accurately - show the plight of aboriginal people as the single glaring blight on the record of this country.
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Bartlett, Ben, i John Boffa. "Aboriginal Community Controlled Comprehensive Primary Health Care: The Central Australian Aboriginal Congress". Australian Journal of Primary Health 7, nr 3 (2001): 74. http://dx.doi.org/10.1071/py01050.
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Aboriginal community controlled PHC services have led the way in Australia in developing a model of PHC service that is able to address social issues and the underlying determinants of health alongside high quality medical care. This model is characterised by a comprehensive style rather than the selective PHC model that tends to be more common in mainstream services. Central to comprehensive PHC is community control, which is critical to the bottom up approach rather than the top down approach of selective PHC. The expansion of Aboriginal Community Controlled Health Services (ACCHSs) in Australia is a product of the colonial relationship that persists between Aboriginal and non-Aboriginal Australia. It is this relationship that explains why community control has been a feature of Aboriginal PHC services while similar attempts in the dominant society have tended to be incorporated into the mainstream. The mechanisms of control occur through community processes and should not be confused with day to day management processes, although the two are related. The Core Functions of PHC is a framework that reflects the experience of ACCHSs and allows for the development and assessment of comprehensive PHC. This framework is applied to a case study of the Central Australian Aboriginal Congress (Congress) which is the major Aboriginal health service in central Australia. The case study illustrates increasing utilisation of PHC services by Aboriginal people, and the capacity of community controlled organisations to respond to demographic and health pattern changes in their client populations.
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Si, Aung, i Myfany Turpin. "The Importance of Insects in Australian Aboriginal Society: A Dictionary Survey". Ethnobiology Letters 6, nr 1 (17.09.2015): 175–82. http://dx.doi.org/10.14237/ebl.6.1.2015.399.
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Insects and their products have long been used in Indigenous Australian societies as food, medicine and construction material, and given prominent roles in myths, traditional songs and ceremonies. However, much of the available information on the uses of insects in Australia remains anecdotal. In this essay, we review published dictionaries of Aboriginal languages spoken in many parts of Australia, to provide an overview of the Indigenous names and knowledge of insects and their products. We find that that native honeybees and insect larvae (particularly of Lepidoptera and Coleoptera) are the most highly prized insects, and should be recognized as cultural keystone species. Many insects mentioned in dictionaries lack scientific identifications, however, and we urge documentary linguists to address this important issue.
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Mackinlay, Elizabeth, i Peter Dunbar-Hall. "Historical and Dialectical Perspectives on the Teaching of Aboriginal and Torres Strait Islander Musics in the Australian Education System". Australian Journal of Indigenous Education 32 (2003): 29–40. http://dx.doi.org/10.1017/s132601110000380x.
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AbstractIndigenous studies (also referred to as Aboriginal and Torres Strait Islander studies) has a double identity in the Australian education system, consisting of the education of Indigenous students and education of all students about Aboriginal and Torres Strait Islander cultures and histories. Through explanations of the history of the inclusion of Aboriginal and Torres Strait Islander musics in Australian music education, this article critiques ways in which these musics have been positioned in relation to a number of agendas. These include definitions of Aboriginal and Torres Strait Islander musics as types of Australian music, as ethnomusicological objects, as examples of postcolonial discourse, and as empowerment for Indigenous students. The site of discussion is the work of the Australian Society for Music Education, as representative of trends in Australian school-based music education, and the Centre for Aboriginal Studies in Music at the University of Adelaide, as an example of a tertiary music program for Indigenous students.
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Hamilton, Philip. "Vowel Phonotactic Positions in Australian Aboriginal Languages". Annual Meeting of the Berkeley Linguistics Society 21, nr 1 (25.06.1995): 129. http://dx.doi.org/10.3765/bls.v21i1.1428.
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Proceedings of the Twenty-First Annual Meeting of the Berkeley Linguistics Society: General Session and Parasession on Historical Issues in Sociolinguistics/Social Issues in Historical Linguistics (1995)
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Oliver, Rhonda, Honglin Chen i Stephen Moore. "Review of selected research in applied linguistics published in Australia (2008–2014)". Language Teaching 49, nr 4 (23.09.2016): 513–48. http://dx.doi.org/10.1017/s0261444816000148.
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This article reviews the significant and diverse range of research in applied linguistics published in Australia in the period 2008–2014. Whilst acknowledging that a great deal of research by Australian scholars has been published internationally during these seven years, this review is based on books, journal articles, and conference proceedings published in Australia. Many of these sources will be unfamiliar to an international audience, and the purpose of this article is to highlight this body of research and the themes emerging from it. The journals selected in this review includeAustralian Journal of Language and Literacy, Australian Review of Applied Linguistics (ARAL), BABEL, English in Australia, English Australia, Papers in Language Testing and Assessment, Prospect: An Australian Journal of TESOL, TESOL in Context, andUniversity of Sydney Papers in TESOL. Selected refereed proceedings are from key national conferences including: ALAA (Applied Linguistics Association of Australia), ACTA (Australian Council of TESOL Association), ASFLA (Australian Systemic Functional Linguistics Association), and ALS (Australian Linguistics Society). Our review of selected applied linguistics work revolves around the following themes: the responses to the needs of government planning and policy; the complexity of Australia's multicultural, multilingual society; the concern for recognizing context and culture as key factors in language and language learning; social activism in supporting language pedagogy and literacy programmes at all levels of education; and acknowledgement of the unique place held by Indigenous languages and Aboriginal English in the national linguistic landscape.
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Gibson, Stephen. "Urban Aboriginal Student Underachieving, Unrecognised Potential". Aboriginal Child at School 21, nr 4 (wrzesień 1993): 33–48. http://dx.doi.org/10.1017/s0310582200005848.
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This paper attempts to explore current issues in Aboriginal education within the urban sector of Australian society. Identifying specifically both the current positive and negative trends within the urban Aboriginal education scene.
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Foley, Dennis. "Can We Educate and Train Aboriginal Leaders with our Tertiary Education Systems?" Australian Journal of Indigenous Education 39, nr 1 (2010): 138–50. http://dx.doi.org/10.1375/s1326011100000995.
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AbstractThe concept of Aboriginal leadership often results in debate. The fundamental question raised is if Australian Aboriginal people are equal members of a pluralistic society that is based on co-operation and consensuses then how can you have a leader? Consequently who determines leadership or is a leader someone that in effect is more equal than others? Is leadership an attribute gained from within Aboriginal society or is leadership as we currently define it taught within the education structures of settler society? This paper briefly examines leadership from a postcolonial contemporary Aboriginal position, reviewing existing leadership education programs.
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Nettelbeck, Amanda. "Creating the Aboriginal Vagrant". Pacific Historical Review 87, nr 1 (2018): 79–100. http://dx.doi.org/10.1525/phr.2018.87.1.79.
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This article considers how shifting programs of Aboriginal protection in nineteenth-century Australia responded to Indigenous mobility as a problem of colonial governance and how they contributed over time to creating an emergent discourse of the Aboriginal “vagrant.” There has been surprisingly little attention to how the legal charge of vagrancy became applied to Indigenous people in colonial Australia before the twentieth century, perhaps because the very notion of the Aboriginal vagrant was subject to ambivalence throughout much of the nineteenth century. When vagrancy laws were first introduced into Australia’s colonies, Aboriginal people were exempt from them as a group not yet subject to the ordinary regulatory codes of colonial society. Bringing them within the protective fold of colonial social order was one of the principal tasks of the office of ‘protection’ that was introduced into three Australian jurisdictions during the late 1830s. As the nineteenth century progressed and Aboriginal people became more susceptible to social order policing, a concept of Indigenous vagrancy hardened into place, and programs of protection became central to its management.
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Chalmers, Don. "Biobanking and Privacy Laws in Australia". Journal of Law, Medicine & Ethics 43, nr 4 (2015): 703–13. http://dx.doi.org/10.1111/jlme.12313.
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Australia is a multi-cultural society with a population of nearly 24 million. The Aboriginal heritage traces back some 40,000 years and continues to influence Australian culture as a whole. A large proportion of Australian citizens were of British descent or birth at the outset of the last century, but post-World War II there was significant immigration from other European nations, particularly from Greece and Italy. In the last decades, there has been a significant intake of migrants from Asia.
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Roberts, Tamsin. "The Learner-Lead Curriculum in Aboriginal Schools". Australian Journal of Indigenous Education 20, nr 5 (listopad 1992): 3–13. http://dx.doi.org/10.1017/s0310582200005447.
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My students live in three remote Aboriginal community. It is my job to teach them English and the other Primary school subjects. My aim is to produce bi-lingual and bi-cultural individuals. By giving them the ways and means to access white Australian society, they are more able to make an informed decision about the life-style they want and feel confident to interact with white Australia. Many students rarely do more than one or two years at the high school in Alice Springs so there primary education is very important. Students from remote communities rarely do well academically.
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Bamblett, P. "Koories in the Classroom". Australian Journal of Indigenous Education 13, nr 5 (listopad 1985): 34–38. http://dx.doi.org/10.1017/s0310582200014048.
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Despite growing initiatives in Aboriginal-designed educational facilities, most Aboriginal children still undertake their schooling in mainstream classrooms where methodology and organisation have evolved according to a white Australian tradition.The school system is an institution relentlessly perpetuating the stereotypes and social order that have been Australia’s since the British occupation. Aboriginal children are seen to ‘underachieve’ in terms of a system designed to meet the needs of the dominant society. While ‘underachievement’ may be slightly diminished by adjustments in teaching styles, these changes should be part of an overall classroom strategy that is based on an understanding of Aboriginal characteristics and cultural traditions, and a realisation that Aboriginal children’s behaviour reflects their experience of a largely racist society.
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Casiño, Tereso Catiil. "Winds of change in the church in Australia". Review & Expositor 115, nr 2 (maj 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.
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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.
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Gibson, Kay L. "A Promising Approach for Identifying Gifted Aboriginal Students in Australia". Gifted Education International 13, nr 1 (maj 1998): 73–88. http://dx.doi.org/10.1177/026142949801300111.
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Recently research was conducted in Queensland, Australia which was designed to describe a more effective approach for the identification of gifted students. The purpose of the research was to contribute to the improvement of current procedures used in the identification of gifted minority children, particularly urban Aboriginal gifted children. The five year study of Dr. Mary M. Frasier at the University of Georgia served as a basic design model for the research. This paper reports the findings from the two data collection activities of the research project. Firstly interviews of urban Aboriginal community members, including parents of gifted Aboriginal children, were undertaken followed by a state wide survey of Aboriginal teachers in Queensland. The aim of both was to gain information concerning how giftedness was perceived and described by urban Aboriginal community members. This information was then utilised to establish the viability of Frasier's work in the identification of Australian gifted Aboriginal students and to suggest modification to Frasier's model which would heighten its cultural relevance to the Aboriginal society
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McKay, Graham R. "Aboriginal languages and language training in the Northern Territory". Communication and Translation in Aboriginal Contexts 5 (1.01.1990): 48–63. http://dx.doi.org/10.1075/aralss.5.02mck.
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Aboriginal languages are still widely used in most parts of the Northern Territory, particularly in isolated communities. These languages and their associated patterns of communication and socio-cultural systems are very different from those of the mainstream Australian society. The contact between Aboriginal and non-Aboriginal groups is characterized by extensive communication failure and by differences in status. Language related problems of intercultural contact exist within the formal education system and in general communication situations, giving rise to a variety of needs for education and training for both non-Aboriginal and Aboriginal groups.
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Dulta, Aditya Singh. "Breaking the Fetters and Taking Charge: A Reading of an Aboriginal Woman’s Memoir". International Journal of English Literature and Social Sciences 7, nr 2 (2022): 325–29. http://dx.doi.org/10.22161/ijels.72.46.
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Twenty-first century Australia is a multi-cultural and multi-ethnic democracy, a developed and prosperous nation. However, it’s history of ‘settler colonialism’ has its own shades of grey. The original inhabitants of Australia were the Aboriginals who resided in the island territory for about more than 40,000 years till 1788, that is, about 234 years from now. However, their share in the total population of Australia has dwindled to about 2.5%. Even today, they are at the fringes of society, both economically and politically. The mainstream discourse, which is white, male and written from a Euro-centric perspective, brushes under the carpet such inconvenient facts. The dominant narrative presents a much distorted picture of Australian history and culture, eulogizing the colonizers and demonizing the Aboriginals as barbarous heathens who were in dire need of being reformed, civilized, cultured and Christianized. Few Aboriginals, who have managed to ascend the economic ladder take this responsibility of speaking up and revealing their community’s story, history, culture and what was and is being done to them. The present paper is a reading of one such memoir by an Aboriginal woman, Am I Black Enough for You? (2012) by Anita Heiss. What is unique about Heiss is that unlike majority of her people, she is educated, urban, economically independent, an academic and an established author. Her predicament is also unique, which is, the accusation from her white peers of false claims to Aboriginal heritage for upward mobility by grabbing government doles for the minorities. The paper is a humble attempt to contest the pervasive cultural stereotype which portrays the Aboriginal race as primitive, backward, illiterate, unhygienic, savage and doomed to extinction. The paper attempts to analyze the historical, social and economic reasons for their post-1788 disadvantageous position. The paper also strives to emphasize that with support from the government and the people, the same Aboriginal race could once again be an engine for nation-building. Moreover, besides demolishing the lies propagated by the colonizers and presenting their own truth, authors like Heiss reach out to the larger community beyond the individual self.
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L., Cecil A. "Female Indigenous entrepreneurship in remote communities in northern Australia". Information Management and Business Review 6, nr 6 (30.12.2014): 329–44. http://dx.doi.org/10.22610/imbr.v6i6.1131.
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Little is known about Australian Indigenous female entrepreneurship. Misconceptions typifying Australian Indigenous businesses are community enterprises are encumbered by research limitations, generalisations and stereotyping; the material is seldom voiced by Australian Indigenous people; and few sources detail the challenges for grass roots female Indigenous entrepreneurs in remote Australian Aboriginal communities that maintain patriarchal cultures. In this paper is described how 21 Indigenous female entrepreneurs in a remote region of northern Australia have tailored their businesses to comply with the regulatory and statutory framework of the dominant society while preserving sensitivity to the traditional cultural norms, rules, and obligations. The data were independently corroborated by Indigenous and non Indigenous men of recognised standing in the region. These empirical observations provide foundation for better informed judgements about the business environment in remote regions of Australia, which is fundamental when developing policies for delivering sustainable female Indigenous small businesses.
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le Roux, Johann, i Myra J. Dunn. "Aboriginal Student Empowerment through the Oorala Aboriginal Centre at the University of New England". Australian Journal of Indigenous Education 25, nr 2 (październik 1997): 7–13. http://dx.doi.org/10.1017/s1326011100002714.
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Our position still seems to me to be a somewhat uncertain one. There is a national ambivalence towards us. Numerically we are not very strong — just 1.6 per cent of the population; 265,000 people as counted at the 1991 Census. It could be said, however, that we get more than our share of this nation's attention. There are good and bad aspects to this. In the popular imagination, there are two basic images of Indigenous Australians: one I would term a ‘cultural’ image, that accepts us for our uniqueness, our ‘Australianness’; the other image is the ramshackle world of poverty, deprivation and hopelessness. Aboriginal and Torres Strait Islander people are the most disadvantaged group in the country. Whatever social indicator you use — health status, education, employment, contact with the law — we are at the bottom of the heap. This is such a commonplace statement of fact that it is in danger of becoming a piece of empty rhetoric.These are the views on the current position of Aboriginal disempowerment in Australian society, expressed by Lois O'Donoghue (1995: 5).
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Pauwels, Anne. "Language and gender research in Australia". Australian Review of Applied Linguistics 10, nr 2 (1.01.1987): 221–34. http://dx.doi.org/10.1075/aral.10.2.13pau.
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Abstract In this article research on the relationship between language and gender in Australian society Is surveyed. Three main areas are discussed: gender differencies in the use of Australian English; the issue of sexism in Australian language use; and the role of gender in the maintenance of languages other than English (Aboriginal and immigrant languages). The paper concludes with a brief discussion of the recent developments in and further tasks for Australian language gender research.
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Ellinghaus, Katherine. "Strategies of Elimination: “Exempted” Aborigines, “Competent” Indians, and Twentieth-Century Assimilation Policies in Australia and the United States". Journal of the Canadian Historical Association 18, nr 2 (11.06.2008): 202–25. http://dx.doi.org/10.7202/018229ar.
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Abstract Despite their different politics, populations and histories, there are some striking similarities between the indigenous assimilation policies enacted by the United States and Australia. These parallels reveal much about the harsh practicalities behind the rhetoric of humanitarian uplift, civilization and cultural assimilation that existed in these settler nations. This article compares legislation which provided assimilative pathways to Aborigines and Native Americans whom white officials perceived to be acculturated. Some Aboriginal people were offered certificates of “exemption” which freed them from the legal restrictions on Aboriginal people’s movement, place of abode, ability to purchase alcohol, and other controls. Similarly, Native Americans could be awarded a fee patent which declared them “competent.” This patent discontinued government guardianship over them and allowed them to sell, deed, and pay taxes on their lands. I scrutinize the Board that was sent to Oklahoma to examine the Cheyenne and Arapaho for competency in January and February 1917, and the New South Wales Aborigines’ Welfare Board, which combined the awarding of exemption certificates with their efforts to assimilate Koori people into Australian society in the 1940s and 1950s. These case studies reveal that people of mixed white/indigenous descent were more likely to be declared competent or exempt. Thus, hand in hand with efforts to culturally assimilate Aborigines and Native Americans came attempts to reduce the size of indigenous populations and their landholdings by releasing people of mixed descent from government control, and no longer officially recognizing their indigenous identity.
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Renes, Cornelis M. B. "Alexis Wright’s The Swan Book: Indigenous-Australian Swansong or Songline?" Humanities 10, nr 3 (15.07.2021): 89. http://dx.doi.org/10.3390/h10030089.
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The Swan Book (pub. 2013) by the Indigenous-Australian author Alexis Wright is an eco-dystopian epic about the Indigenous people’s tough struggle to regain the environmental balance of the Australian continent and recover their former habitat. The book envisions a dire future in which all Australian flora and fauna—humans included—are under threat, suffering, displaced, and dying out as the result of Western colonization and its exploitative treatment of natural resources. The Swan Book goes beyond the geographical and epistemological scope of Wright’s previous two novels, Plains of Promise (pub. 1997) and Carpentaria (pub. 2006) to imagine what the Australian continent at large will look like under the ongoing pressure of the Western, exploitative production mode in a foreseeable future. The occupation of Aboriginal land in Australia’s Northern Territory since 2007 has allowed the federal government to intervene dramatically in what they term the dysfunctional remote Aboriginal communities; these are afflicted by transgenerational trauma, endemic domestic violence, alcoholism, and child sexual and substance abuse—in themselves the results of the marginal status of Indigeneity in Australian society—and continued control over valuable resources. This essay will discuss how Wright’s dystopian novel exemplifies an Indigenous turn to speculative fiction as a more successful way to address the trials and tribulations of Indigenous Australia and project a better future—an enabling songline rather than a disabling swansong.
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Madhusudhanan, Manchusha. "Revoking Besieged Memories: Scanning Modes of Memory in Alexis Wright’s Carpentaria". SMART MOVES JOURNAL IJELLH 8, nr 6 (29.06.2020): 67–76. http://dx.doi.org/10.24113/ijellh.v8i6.10631.
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The dominant history of Australia has always reflected the beauty and abundance of its aboriginal world,in dim light. An analysis of the literary canon too proves this lack of acknowledgement and understanding, of the native ways of life and identity formations. Carpentaria by Alexis Wright challenges the very notion of history as a single strand of chronologically ordered set of events. When besieged memories are evoked new traces of memory surface shedding new light on the past. It initiates a process rewriting history. Postmodern historiography today accepts the subjectivity and literariness of histories. Only a thin line exists between history and fiction. In a nation’s narrative, memory is a trope that foregrounds the polyphonic voices of the nation. The imaginary town of Desperance in Carpentaria is a microcosm of the Australian society. It is here, truth and appropriations crisscross to create a true picture of the Australian society.
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Zvegintseva, Irina A. "Two Peoples, Two Worlds". Journal of Flm Arts and Film Studies 8, nr 4 (15.12.2016): 125–34. http://dx.doi.org/10.17816/vgik84125-134.
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By the time of the arrival of Europeans in the continent during the second half of the 18th century, the aboriginal tribes that inhabited Australia were under the primeval communal system. Their settlements became an easy conquering for the first aliens. Aborigines of Australia met the invaders quite friendly, providing virtually no resistance and the letters benefited immediately. There appeared a clash of two cultures, two worldviews. On the one hand, the absolute merging with nature, harmonious existence, which for centuries hadnt undergone any changes, and hence a complete tolerance to everything that didnt disturb the established order of the world; on the other hand - consumerist attitude to the land, the desire to get rich, tough competition. Naturally, such polar positions to combine turned out to be impossible, and without a desire to understand the natives who were moved out of their lands, the invaders hastened to announce the aborigines the second-class citizens. Of course, the national cinema couldnt avoid the most urgent problem of the Australian society. But if the first works of filmmakers of the past were focused more on the exotics, mystical rites, dances, daily life of aborigines, in recent years increasingly serious movies are on, and the authors call for a change in attitude to the natives, respect their culture, recognize their equal rights. Analysis of the best movies devoted to these problems, such as Jeddah, Manganese, Fence from rabbits, Charlies land and some others has become the focus of the article. Mainly under the influence of these movies the situation in the country has begun to change for better. Today in the film industry the aborigines have been working, and the movie Samson and Delilah, directed by aborigine Warwick Thornton/ has been a sensation at the Cannes film festival of 2009.
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Cahir, Fred, Rolf Schlagloth i Ian D. Clark. "The Historic Importance of the Koala in Aboriginal Society in New South Wales, Australia: An Exploration of the Archival Record". ab-Original 3, nr 2 (1.09.2020): 172–91. http://dx.doi.org/10.5325/aboriginal.3.2.172.
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Abstract The principal aim of this study is to provide a detailed examination of nineteenth- and early twentieth-century archival records that relate to New South Wales Aboriginal peoples' associations with koalas and gain a greater understanding of the utilitarian and symbolic significance of koalas for Aboriginal communities as recorded by colonists during the early period of colonization. Anthropological discussions about the role and significance of koalas in Australian Aboriginal society have been limited, some sources are unreliable and interpretation is at times divisive. Many scholars have previously highlighted how using only historical sources as its reference point it is difficult to discern with great specificity that Aboriginal peoples in other regions of New South Wales commonly ate the koala and used its skin. Through a critique of historical sources, we demonstrate that the ethno-historical evidence is inconclusive as to whether they were an integral food source for much of the time period covered by this paper in the area now called the state of New South Wales. Furthermore, this study demonstrates that the extent of their use varied across regions and between tribal groups and was likely to have been traditionally associated with lore specific to certain cultural groups, and may have involved dreaming stories, and gendered roles in hunting and resource use, and other aspects of spiritual belief systems.
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Slesareva, Ekaterina R., Оlga A. Ryzhkina i Anatoli F. Fefelov. "Faces and Visions of the Australian Identity in the Aussie National Press". NSU Vestnik. Series: Linguistics and Intercultural Communication 18, nr 1 (2020): 105–19. http://dx.doi.org/10.25205/1818-7935-2020-18-1-105-119.
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The current paper is concerned with linguocultural (ethnolinguistic) analysis of australianisms as culture specific words which are either not found in British English (the mother tongue) or are different from their British counterparts to some extent. The main research question was to identify the key lexemes of this type and establish correlation between them and Australian values (the national identity) as well as ethnostereotypes in modern Australian society. The novelty of the approach to studying these lexical units is in looking at them in terms of their functioning in speech and pragmatics based on the most sensitive to social change and dynamic type of discourse – the media (The material was drawn for the national papers “The Daily Telegraph, Australia” and “The Australian” over the past decade). By means of the random selection method, definitional and contextual analyses six key concepts have been identified (fair go, fair dinkum, larrikin, battler, bludger, (hard) yakka – the last word being aboriginal) and their place in the national identity structure defined. Also, we found some differences in how the same australianisms were presented and ranked in either paper manifesting certain values (for example, battler) or anti-values (for example, bludger) depending on the editorial board’s opinion and/or the content. For instance, “The Daily Telegraph” clearly highlighted the idea of justice (e.g. fair go, fair dinkum), while “The Autralian” put more focus on praising the stubbornness of Australians in the struggle against various obstacles (e.g. battler). References to the boisterous (larrikin) nature of Australians were somewhat more frequent “The Daily Telegraph”, although this concept was quite important for both newspapers. One of the most interesting results we got was a shift in connotations of several australianisms. Thus, it was shown that some words (for example, larrikin), originally having a negative meaning, with time may become positively connoted, characterising a certain previously disapproved type of person / behavior as normal. The study can be continued to include more words of this type, especially aboriginal ones which are already used in media and call for ethnolinguistic (linguocultural) interpretation by researchers.
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Behrendt, Larissa. "Law Stories and Life Stories: Aboriginal Women, the Law and Australian Society". Australian Feminist Studies 20, nr 47 (lipiec 2005): 245–54. http://dx.doi.org/10.1080/08164640500090434.
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Philip, Justine, i Don Garden. "Walking the Thylacine". Society & Animals 24, nr 1 (5.02.2016): 34–62. http://dx.doi.org/10.1163/15685306-12341386.
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This report examines the history and significance of indigenous companion animals within traditional Aboriginal society and in early Euro-Australian settlements. Working from historical photographic and anthropological records, the project constructs a visual and written record of these often-transient human-animal relationships, including cockatoos who spoke in Aboriginal language; companion brolgas; and the traditions of raising the young of cassowary, emu, and dingo. It explores different pathways towards shared human and nonhuman animal spaces and how they found common ground outside of a contemporary model of domestication.
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Wilczyńska, Elżbieta. "Transculturation and counter-narratives: The life and art of the Wurundjeri artist William Barak". Journal of New Zealand & Pacific Studies 10, nr 1 (1.06.2022): 51–67. http://dx.doi.org/10.1386/nzps_00092_1.
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A few decades ago the culture of Aboriginal Australians was believed to have been removed or assigned to the margins. It was considered static and primitive, produced by uncivilized and barbaric peoples. Since the 1980s the view has been successfully challenged and recent art histories produced in settler colonial countries emphasize that Indigenous cultures were neither stuck in the past nor resistant to change. Its development was due to contact between the Indigenous and settler societies and the cross-cultural interactions the contact engendered in political, social and artistic life. This was often against the backdrop of conquest and displacement, which was the result of colonization. Adopting as the main frame of the discussion the theory of transculturation and the concept of counter-narrative from cultural studies, this article will show these different types of encounters and their influence on the life and art of William Barak, a nineteenth-century Aboriginal Australian statesman, leader of a Woi Wurrung nation and an artist. It will also show ‐ again through transculturation ‐ what trajectory the Australian mainstream society followed from initial separation and exclusion, through assimilation to an integration of Indigenous Australians in the artistic and social life. The counter-narrative concocted on the basis of those encounters produces a nuanced picture of loss, survival and strength as experienced by William Barak and his peoples.
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Ryan, Robin, Jasmin Williams i Alison Simpson. "From the ground up: growing an Australian Aboriginal cultural festival into a live musical community". Arts and the Market 11, nr 2 (16.08.2021): 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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Watson, Irene. "Universality". International Journal of Critical Indigenous Studies 3, nr 1 (1.01.2010): 15–25. http://dx.doi.org/10.5204/ijcis.v3i1.55.
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This article explores the problem of universality and the historical exclusion and translation of Aboriginal perspectives within the context of human rights and social justice. Opinions based upon Aboriginal world views have been largely excluded from Australian mainstream society, and are generally absent for example in court decisions which refer to Aboriginal law, culture, and Aboriginality. In some instances anthropological evidence is given during court proceedings, but that evidence is still treated by Euro-centric perceptions. Translation is sometimes attempted, but it occurs across the expanse of a colonial history and as if Aboriginal culture was embedded and unaffected by the workings of colonialism. In the light of this, there is a need for an analysis of the impact of colonialism and its entrenched powers. But questions arise: to what extent can effective translations occur? How might they be determined, and what might they mean? And it is sure that the exclusion of Aboriginal community voices negates the possibility or capacity for any reliable translation of Aboriginal perspectives.
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Synott, John. "Australian aboriginal constructions of humans, society, and nature in relation to peace education". Peabody Journal of Education 71, nr 3 (czerwiec 1996): 84–94. http://dx.doi.org/10.1207/s15327930pje7103_5.
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Robinson, Gary. "Families, Generations, and Self: Conflict, Loyalty, and Recognition in an Australian Aboriginal Society". Ethos 25, nr 3 (wrzesień 1997): 303–32. http://dx.doi.org/10.1525/eth.1997.25.3.303.
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MCASEY, BRIDGET. "A CRITICAL EVALUATION OF THE KOORI COURT DIVISION OF THE VICTORIAN MAGISTRATES’ COURT". Deakin Law Review 10, nr 2 (1.07.2005): 654. http://dx.doi.org/10.21153/dlr2005vol10no2art298.
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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>[</span><span>The Koori Court Division of the Magistrates’ Court in Victoria has been in operation since 2002. This article seeks to assess its development and operation, with the perspective that the Division has the potential to ad- dress problems Aboriginal people face in the criminal justice system and society generally. The author takes the view, however, that to fulfil this po- tential, the Division’s development and operation must function in a way that makes some effort to adjust the power imbalance between the Abo- riginal and non-Aboriginal community, The author sees a critical ap- proach to an evaluation of the Division as crucial, considering the background of treatment Aboriginal people have received at the hands of the criminal justice system and Australian society as a whole, and the negative impact of previous government policies.</span><span>] </span></p></div></div></div>
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Reid, Janice. "‘Going Up’ or ‘Going Down’: The Status of Old People in an Australian Aboriginal Society". Ageing and Society 5, nr 1 (marzec 1985): 69–95. http://dx.doi.org/10.1017/s0144686x00011296.
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ABSTRACTMost statements about the treatment and fortunes of elderly Australian Aborigines have emphasised their wisdom and sanctity and the respect and affection due to elderly relatives. Ethnographic research among the Yolngu (Murngin) of Arnhem Land suggests that the actual situation of an old person depends on an interplay of structural, situational and individual factors, including personal qualities, family support, seniority, sex, ecology and land use patterns and the effects of white colonisation and social change. Cases are presented and discussed to illustrate the variable fortunes of old Aborigines and their determinants.
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place". Religions 9, nr 10 (21.09.2018): 287. http://dx.doi.org/10.3390/rel9100287.
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This article builds upon a previous application of Nimi Wariboko’s “Charismatic City” proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit’s existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an “Acknowledgement to Country,” a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin’s Pentecostal “impulses” of “globalization,” “cultural fragmentation” and “world-making” can operate simultaneously within the ritual life of national churches.
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Morwood, M. J. "The Archaeology of Social Complexity in South-east Queensland". Proceedings of the Prehistoric Society 53, nr 1 (1987): 337–50. http://dx.doi.org/10.1017/s0079497x00006265.
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The widespread alliance systems of Australian Aboriginal society had an economic and survival value in harsh environments, but in resource-rich areas such as South-east Queensland it is more a question of strategies for increasing regional carrying capacity. Recent archaeological results in the area, with evidence of increases in site numbers and artefact deposition rates and diversification of subsistence resources to include small-bodied species, show the development of new patterns of technology, economy and demography following major environmental changes in the post-Pleistocene period. Widespread changes in Australian prehistory around 4000 years ago may have been triggered in certain key areas such as South-east Queensland.
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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, nr 3 (2016): 274–92. http://dx.doi.org/10.1163/15700747-03803004.
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Australian Pentecostals, both Indigenous and non-Indigenous, are speaking new tongues in their worship practices, forming new poetic languages of singing and conversation relevant for spatially dislocated twenty-first-century life. Using Nimi Wariboko’s three-city model offered in Charismatic City and the Public Resurgence of Religion, this article assesses Australian pentecostal worship practice in light of his “Charismatic City.” The article suggests that this emergent, poetic language of Spirit empowerment situates the worshipper in a rhizomatic network that flows with pentecostal energies, forming a new commons or space that is the basis of its global civil society. It presents two local case studies from Hillsong Church’s pneumatological song repertoire (1996–2006), and yarning conversation rituals at Ganggalah Church led by Aboriginal Australian pastors. These new languages identify and attune participants to the Spirit’s work in the world, particularly useful for urban cities and cyberspace.