Artykuły w czasopismach na temat „Aboriginal Australian”
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1
Christie, M. J. "What is a Part Aborigine?" Aboriginal Child at School 14, nr 1 (marzec 1986): 37–40. http://dx.doi.org/10.1017/s0310582200014152.
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There can be no ethnic group in Australia that displays as much diversity as the Australian Aborigines. Their lifestyles range from hunting and gathering in the most remote corners of Australia, through a more settled existence in outback country towns and on the fringes of towns and cities, to an ongoing struggle to survive in the hearts of Australia’s biggest cities. What is it that unites all Aboriginal people regardless of where they live? Many people, white Australians especially, seem to think that it is the racial characteristics, skin colour and “blood”, which makes an Aborigine. To these people, the darker a person’s skin is, the more Aboriginal they are. When this sort of thinking predominates, as it so often does, many Aboriginal people start finding themselves robbed of their Aboriginality. People tell them that they are only half or a quarter Aborigine, or a “part Aborigine”.
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Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia". Psychiatric Bulletin 23, nr 6 (czerwiec 1999): 364–66. http://dx.doi.org/10.1192/pb.23.6.364.
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When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.
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Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity". Tourist Studies 10, nr 3 (grudzień 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.
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In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.
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Rock, Daniel Joseph, i Joachim Franz Hallmayer. "The Seasonal Risk for Deliberate Self-Harm". Crisis 29, nr 4 (lipiec 2008): 191–201. http://dx.doi.org/10.1027/0227-5910.29.4.191.
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Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.
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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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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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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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V, Swetha, i Dr N. Gayathri. "Reclaiming Aboriginal Identity in the Select Novels of Kim Scott’s: True Country Using Identity Theory". World Journal of English Language 13, nr 5 (24.04.2023): 384. http://dx.doi.org/10.5430/wjel.v13n5p384.
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Australian Aboriginal stories were presented from the traditional Aboriginal oral narratives. These narratives present the stories of Aboriginals with prior to the colonial dispute which resulted in the destruction of Aboriginal identity. These Aboriginals have necessitated the urge to reclaim their Aboriginality using oral narratives which was later transcribed into various written forms. The reclamation using traditional oral narratives has emphasized on the significance of Aboriginal identity and their cultural belonging. The current paper examines the impact of European colonization and reveals the lost Aboriginal identity of the Australian Aboriginals using the novel True Country by Kim Scott. The objective of this paper is to emphasize on the challenges evolved in reclaiming the lost Aboriginal identity, through various Aboriginal voices in the novel. The study focuses on reclaiming the lost self and cultural Aboriginal identities examined through oral narratives using the identity theory.
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Colley, Sarah. "Archaeology and education in Australia". Antiquity 74, nr 283 (marzec 2000): 171–77. http://dx.doi.org/10.1017/s0003598x0006631x.
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Aboriginal, Historical and Maritime archaeology have been taught in Australian universities since the 1960s, and archaeology has made major contributions to our understanding of Australia's past. Yet many Australians are still more interested in archaeology overseas than in Australia itself. This partly reflects Australia's history as a former British colony which currently has a minority of indigenous Aboriginal and Torres Strait Islander people, many of whom regard archaeology as yet another colonial imposition which at best is largely irrelevant to their own understanding of their history. Present government policies empower Aboriginal people to veto certain kinds of archaeological research they do not agree with. At minimum this may require archaeologists to engage in what can become protracted consultation, with uncertain outcomes.
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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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Suarez, Megan. "Aborginal English in the Legal System". Australian Journal of Indigenous Education 27, nr 1 (lipiec 1999): 35–42. http://dx.doi.org/10.1017/s1326011100001526.
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The Australian legal system is based on the principle of equality before the law for all its citizens. The government of Australia also passed the international Human Rights and Equal Opportunity Commission Act in 1986, although these rights are not accessible to all Australians in the legal system (Bird 1995:3). The Australian legal system has failed to grant equality for all its people. The Aboriginal community is severely disadvantaged within the legal system because the Australian criminal justice system has “institutionalised discrimination” against Aboriginal people through communication barriers (Goldflam 1995: 29).
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Ospina, Maria B., Donald C. Voaklander, Michael K. Stickland, Malcolm King, Ambikaipakan Senthilselvan i Brian H. Rowe. "Prevalence of Asthma and Chronic Obstructive Pulmonary Disease in Aboriginal and Non-Aboriginal Populations: A Systematic Review and Meta-Analysis of Epidemiological Studies". Canadian Respiratory Journal 19, nr 6 (2012): 355–60. http://dx.doi.org/10.1155/2012/825107.
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BACKGROUND: Asthma and chronic obstructive pulmonary disease (COPD) have considerable potential for inequities in diagnosis and treatment, thereby affecting vulnerable groups.OBJECTIVE: To evaluate differences in asthma and COPD prevalence between adult Aboriginal and non-Aboriginal populations.METHODS: MEDLINE, EMBASE, specialized databases and the grey literature up to October 2011 were searched to identify epidemiological studies comparing asthma and COPD prevalence between Aboriginal and non-Aboriginal adult populations. Prevalence ORs (PORs) and 95% CIs were calculated in a random-effects meta-analysis.RESULTS: Of 132 studies, eight contained relevant data. Aboriginal populations included Native Americans, Canadian Aboriginals, Australian Aboriginals and New Zealand Maori. Overall, Aboriginals were more likely to report having asthma than non-Aboriginals (POR 1.41 [95% CI 1.23 to 1.60]), particularly among Canadian Aboriginals (POR 1.80 [95% CI 1.68 to 1.93]), Native Americans (POR 1.41 [95% CI 1.13 to 1.76]) and Maori (POR 1.64 [95% CI 1.40 to 1.91]). Australian Aboriginals were less likely to report asthma (POR 0.49 [95% CI 0.28 to 0.86]). Sex differences in asthma prevalence between Aboriginals and their non-Aboriginal counterparts were not identified. One study compared COPD prevalence between Native and non-Native Americans, with similar rates in both groups (POR 1.08 [95% CI 0.81 to 1.44]).CONCLUSIONS: Differences in asthma prevalence between Aboriginal and non-Aboriginal populations exist in a variety of countries. Studies comparing COPD prevalence between Aboriginal and non-Aboriginal populations are scarce. Further investigation is needed to identify and account for factors associated with respiratory health inequalities among Aboriginal peoples.
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Thomas, David P., Nadia Lusis, Anke E. Van der Sterren i Ron Borland. "Electronic Cigarette Use and Understanding Among a National Sample of Australian Aboriginal and Torres Strait Islander Smokers". Nicotine & Tobacco Research 21, nr 10 (19.07.2018): 1434–40. http://dx.doi.org/10.1093/ntr/nty154.
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Abstract Introduction Adult daily smoking prevalence in the Aboriginal and Torres Strait Islander population is 2.8 times that of other Australians. There is little data on prevalence of electronic cigarette (e-cigarette) use among Aboriginal and Torres Strait Islander peoples. We measured e-cigarette use and beliefs about their harmfulness in national samples of Aboriginal and Torres Strait Islander smokers and of all Australian smokers. Methods The Talking About the Smokes project interviewed a nationally representative quota sample of 1301 Aboriginal and Torres Strait Islander smokers between August 2013 and August 2014. The Australian Wave 9 survey of the long-running International Tobacco Control Project interviewed 1093 smokers between February and May 2013. Estimates for all Australian smokers were standardized to the age and sex distribution of Aboriginal and Torres Strait Islander smokers. Results Fewer Aboriginal and Torres Strait Islander than all Australian smokers had tried an e-cigarette (21% vs. 30%). This was in part because of more Aboriginal and Torres Strait Islander smokers having not heard of e-cigarettes. Fewer Aboriginal and Torres Strait Islander smokers than all Australian smokers agreed that e-cigarettes are less harmful than conventional cigarettes (22% vs. 50%). Conclusions Many Aboriginal and Torres Strait Islander smokers have used e-cigarettes. However, there is considerable misunderstanding about the relative harm of e-cigarettes compared with conventional cigarettes, in part because of the tight regulatory environment in Australia. Implications The study describes e-cigarette use and understanding in national samples of Aboriginal and Torres Strait Islander smokers and of all Australian smokers. Only small studies have reported on e-cigarette use in this high smoking prevalence population. Fewer Aboriginal and Torres Strait Islander smokers than all Australian smokers had tried an e-cigarette and fewer agreed that e-cigarettes are less harmful than conventional cigarettes. Australian governments, health authorities, health professionals, and e-cigarette regulations should provide clearer messages that e-cigarettes are less harmful.
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Mason, Matthew J. "Out of the Outback, into the Art World: Dotting in Australian Aboriginal Art and the Navigation of Globalization". ARTMargins 11, nr 3 (1.10.2022): 67–88. http://dx.doi.org/10.1162/artm_a_00326.
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Abstract In recent decades, the popularity of Australian Aboriginal dot painting overseas has exploded, with works by some of Australia's leading artists selling for millions of dollars at auction, as well as featuring in major international exhibitions like the Venice Biennale and documenta. While this carries with it the risk of Aboriginal art and culture becoming diluted or commodified, this essay explores the origins and use of the ‘dotting’ typical of much Australian Aboriginal art of the Western and Central Deserts of Australia, as well as Aboriginal dot painting's circulation internationally, to consider how Aboriginal art's entry into the global art world might also represent an act of Indigenous self-determination. By leveraging the Western fascination with the ‘secret/sacred’ content often assumed to be hidden by these dots, Aboriginal artists have been able to generate an international market for their works. While Aboriginal communities remain among the most economically disadvantaged in Australia, Aboriginal art nevertheless provides a critical means by which Indigenous communities can support themselves, and, more importantly, operates as a form of cultural preservation and a tool by which Aboriginal peoples can assert their sovereignty.
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Guider, Jeff. "Why Are So Many Aboriginal Children Not Achieving At School ?" Aboriginal Child at School 19, nr 2 (maj 1991): 42–53. http://dx.doi.org/10.1017/s0310582200007410.
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In 1988 the Aboriginal Education Policy Task Force called for broad equity between Aboriginal people and other Australians in access, participation, and outcomes at all stages of education. Aboriginals are not achieving a comparative level of success at school compared to non-Aboriginals. Symptomatic of problems in our schools are, the over representation of Aboriginals in lower classes, the high drop-out rate of Aboriginal children and their low participation rates in the senior years of high school. Some 17% of Aboriginal youth continue their schooling to year 12 compared to 49% of all students (Department of Employment, Education and Training, 1988, p.7). The failure of Aboriginal children to achieve at school has been widely interpreted as an individual failure on the part of Aboriginal children. Poor attainment has been attributed to lower I.Q. and ability, inadequate home environments, and poor parenting and not to the inadequacies of the education provided, to prejudices Aboriginal children face or to the active resistance by Aboriginal people to the cultural destruction implicit in many educational programs (McConnochie, 1982, p.20). An examination of the determinants of school success shows that Aboriginal children’s cultural values, beliefs and practices and Australian schools are often in conflict. To improve the outcomes for Aboriginal children schools are required to assess whether or not they are catering for the inherent needs and talents of individual Aboriginal children.
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Hall, Robert A. "War's End: How did the war affect Aborigines and Islanders?" Queensland Review 3, nr 1 (kwiecień 1996): 31–54. http://dx.doi.org/10.1017/s1321816600000660.
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In the 20 years before the Second World War the frontier war dragged to a close in remote parts of north Australia with the 1926 Daly River massacre and the 1928 Coniston massacre. There was a rapid decline in the Aboriginal population, giving rise to the idea of the ‘dying race’ which had found policy expression in the State ‘Protection’ Acts. Aboriginal and Islander labour was exploited under scandalous rates of pay and conditions in the struggling north Australian beef industry and the pearling industry. In south east Australia, Aborigines endured repressive white control on government reserves and mission stations described by some historians as being little better than prison farms. A largely ineffectual Aboriginal political movement with a myriad of organisations, none of which had a pan-Aboriginal identity, struggled to make headway against white prejudice. Finally, in 1939, John McEwen's ‘assimilation policy’ was introduced and, though doomed to failure, it at least recognised that Aborigines had a place in Australia in the long term.
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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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Chong, Ryan, i Ritesh Bhandarkar. "Intellectual Disability in the Australian Aboriginal Population: A Critical Review". Journal of the Australian Indigenous HealthInfoNet 2, nr 3 (2021): 1–9. http://dx.doi.org/10.14221/aihjournal.v2n3.5.
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Objectives Aboriginal and Torres Strait Islander people are the Indigenous population of Australia. Australian Aboriginal people represent a small percentage of the overall Australian population. However, this population group has a higher rate of Intellectual Disability when compared to the non-Indigenous Australian population. This article aims to review the current literature regarding Intellectual Disability in the Australian Aboriginal Population, build on the current evidence base for Intellectual Disability specific to the Australian Aboriginal population, investigate if any changes to the evidence base have occurred, and identify areas where further research is required. This is in comparison to a literature review completed by Roy and Balaratnasingam in 2014. Methods Literature review. Results The literature review affirms that there exists a disproportionate representation of Intellectual Disability in the Australian Aboriginal population. It highlights the current focus on predisposing risk factors and the resulting risks associated with Intellectual Disability. It also highlights the current lack of evidence-based research around interventions for Intellectual Disability in the Australian Aboriginal population. Conclusions Australian Aboriginal people are disproportionately affected by Intellectual Disability which, as mental health practitioners in Australia, we believe is an area that urgently requires further research and redress. This literature review summarises the current evidence base and identifies potential areas for further research.
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Choo, Christine. "The Impact of Asian - Aboriginal Australian Contacts in Northern Australia". Asian and Pacific Migration Journal 3, nr 2-3 (czerwiec 1994): 295–310. http://dx.doi.org/10.1177/011719689400300218.
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The long history of Asian contact with Australian Aborigines began with the early links with seafarers, Makassan trepang gatherers and even Chinese contact, which occurred in northern Australia. Later contact through the pearling industry in the Northern Territory and Kimberley, Western Australia, involved Filipinos (Manilamen), Malays, Indonesians, Chinese and Japanese. Europeans on the coastal areas of northern Australia depended on the work of indentured Asians and local Aborigines for the development and success of these industries. The birth of the Australian Federation also marked the beginning of the “White Australia Policy” designed to keep non-Europeans from settling in Australia. The presence of Asians in the north had a significant impact on state legislation controlling Aborigines in Western Australia in the first half of the 20th century, with implications to the present. Oral and archival evidence bears testimony to the brutality with which this legislation was pursued and its impact on the lives of Aboriginal people.
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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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Hazlehurst, Kayleen M. "Alcohol, Outstations and Autonomy: An Australian Aboriginal Perspective". Journal of Drug Issues 16, nr 2 (kwiecień 1986): 209–20. http://dx.doi.org/10.1177/002204268601600208.
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It has been argued that a variety of pressures—a history of colonial exploitation, socio-economic decline, and psycho-environmental factors—have contributed to Aboriginal alcoholism and alcohol related crime. Other analyses have connected Aboriginal drinking patterns with a well established set of social relationships which support and continue to maintain Aboriginal life-style alcoholism. In the search for effective and long-term “solutions” to this addiction the author urges a deeper understanding of Aboriginal drinking relationships and the potential of these relationships to offer real rehabilitative alternatives for Aboriginals.
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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES". Science and Technology Development Journal 13, nr 3 (30.09.2010): 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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BROOKE, C. J., T. V. RILEY i D. J. HAMPSON. "Comparison of prevalence and risk factors for faecal carriage of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in four Australian populations". Epidemiology and Infection 134, nr 3 (15.09.2005): 627–34. http://dx.doi.org/10.1017/s0950268805005170.
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This study examined the prevalence of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in different Western Australian (WA) populations. Faecal samples included 287 from rural patients with gastrointestinal symptoms, comprising 142 from non-Aboriginal and 145 from Aboriginal people; 227 from recent healthy migrants to WA from developing countries; and 90 from healthy non-Aboriginal individuals living in Perth, WA. DNA was extracted from faeces, and subjected to PCR assays for both species. B. pilosicoli-positive individuals were confined to the rural Aboriginal (14·5%) and migrant (15·0%) groups. B. aalborgi was detected at a lower but similar prevalence in all four groups: rural non-Aboriginals, 5·6%; rural Aboriginals, 6·9%; migrants, 7·9%; controls, 5·6%. In migrants and Aborigines, the presence of B. pilosicoli and B. aalborgi was associated (P<0·001), suggesting that colonization by B. pilosicoli may be facilitated by colonization with B. aalborgi. Amongst the Aboriginal patients, logistic regression identified both spirochaete species as being associated with chronic diarrhoea, failure to thrive and being underweight. Both species may have pathogenic potential, but B. aalborgi appears more host-adapted than the opportunistic B. pilosicoli.
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Ryan, Josephine. "Another Country: Non-Aboriginal Tertiary Students' Perceptions of Aboriginal and Torres Strait Islander Peoples". Australian Journal of Indigenous Education 25, nr 1 (kwiecień 1997): 18–22. http://dx.doi.org/10.1017/s1326011100002568.
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Even though Aboriginal people are from Australia it does not mean they speak the English language (non-Aboriginal tertiary student).Jo Lampert's (1996) research discussed in her articleIndigenous Australian perspectives in teaching at the University of Queenslandspeaks volumes about the challenges of attempting to make university curricula inclusive of Indigenous Australian perspectives. She documents the often ambivalent attitudes of academics towards opening up the curriculum to Indigenous Australians. The research discussed here seeks to add to our understanding of this process, focussing this time on the response of students to the introduction of Australian Indigenous perspectives into a single unit within a Bachelor of Arts/Bachelor of Teaching program. The impetus to reflect on the process came with the shock of reading student papers, written at the end of the unit, and finding that effective communication about the educational needs of Aboriginal and Torres Strait Islander peoples did not seem to have taken place, making a closer analysis of the teaching/learning process imperative. This investigation will address questions abouthowuniversities can communicate effectively about Aboriginal and Torres Strait Islander peoples.
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Onnudottir, Helena, Adam Possamai i Bryan Turner. "Islam". International Journal for the Study of New Religions 1, nr 1 (29.07.2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.
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The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colonial Australia and the Aboriginal experience of social and political marginalisation. Their conversion to Islam represents some degree of cultural continuity rather than rupture. Finally the article demonstrates that the sociological and psychological understanding of conversion is underdeveloped and inadequate.
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Smith, Arthur. "Becoming Expert in the World of Experts: Factors Affecting Aboriginal and Torres Strait Islander Participation and Career Path Development in Australian Universities". Australian Journal of Indigenous Education 25, nr 2 (październik 1997): 1–6. http://dx.doi.org/10.1017/s1326011100002702.
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In the recent history of Australia Aborigines and Torres Strait Islanders have only had widespread access to a university education for approximately 20 years. Before this, Indigenous graduates from Australian universities were relatively few. Universities were seen as complex, often alien places in Indigenous cultural terms; institutions of European Australian social empowerment and credentialling from which Aboriginal and Torres Strait Islander staff and students were virtually excluded.
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Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism". Canadian Journal of Political Science 40, nr 3 (wrzesień 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.
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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.
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McIntosh, Ian. "Anthropologists and Aboriginal Reconciliation: The Efficacy of Symbolic Reconciliatory Gestures". Practicing Anthropology 23, nr 1 (1.01.2001): 10–14. http://dx.doi.org/10.17730/praa.23.1.wh27t417114206u1.
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The context of this article is the quest for justice and reparations for Australia's indigenous citizens. In 1991 the Council for Aboriginal Reconciliation was established through a unanimous vote in both houses of the Australian federal parliament. Comprised of twenty-five members (twelve of whom are Aboriginal and two Torres Strait Islanders) the Council identified eight key goals for a process centered on fostering the recognition of indigenous cultures by non-Aboriginal Australians, and on promoting fair and proper standards for indigenous Australians in health, housing, employment and education, and other fields.
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Willmot, Eric. "Aboriginal Broadcasting in Remote Australia". Media Information Australia 43, nr 1 (luty 1987): 38–40. http://dx.doi.org/10.1177/1329878x8704300112.
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A review of Eric Michaels' report Aboriginal Invention of Television: Central Australia 1982–1986, Australian Institute of Aboriginal Studies, Canberra, 1986, 159p, gratis; and policy considerations for Aboriginal broadcasting in remote Australia.
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Malcolm, Ian G. "Aboriginal English". Australian Review of Applied Linguistics 36, nr 3 (1.01.2013): 267–84. http://dx.doi.org/10.1075/aral.36.3.03mal.
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Aboriginal English has been documented in widely separated parts of Australia and, despite some stylistic and regional variation, is remarkably consistent across the continent, and provides a vehicle for the common expression of Aboriginal identity. There is, however, some indeterminacy in the way in which the term is used in much academic and public discourse. There are diverse assumptions as to its relation to pidgin, creole and interlanguage varieties, as well as to Australian English. In an attempt to provide some clarification, this paper compares Aboriginal English with the main varieties with which it bears some relationship, either historically (as in the case of the English of Southeast England and Ireland) or geographically (as in the case of Australian English and Australian pidgins and creoles). It does this by employing the morphosyntactic database of the World Atlas of Varieties of English (Kortmann & Lunkenheimer, 2012). The electronic database on morphosyntactic variation in varieties of spoken English (eWAVE) isolates 235 variable features and enables their relative prevalence to be compared across varieties. A comparison of Aboriginal English with six relevant varieties on this database leads to the view that it retains significant influence from the English varieties of Southeast England and of Ireland, in many ways not shared with Australian English and that it has a great deal more feature overlap with Australian creoles than with Australian English, though a significant percentage of its features is shared only with other English varieties rather than creoles. The findings support the view that Aboriginal English is an English variety of post-creole origin, though not a creole, and that it is not directly related to Australian English. In the light of these findings, it is argued that Aboriginal English speakers will be disadvantaged in an education system which assumes that they are speakers of Australian English. In the light of these findings, it is argued that Aboriginal English speakers will be disadvantaged in an education system whichassumes that they are speakers of Australian English.
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Holdom, Carolyn. "Sentencing Aboriginal Offenders: Recognising Disadvantage and the Intergenerational Impacts of Colonisation". QUT Law Review 15, nr 2 (17.12.2015): 50. http://dx.doi.org/10.5204/qutlr.v15i2.647.
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<p><em>The ongoing issue of Aboriginal disadvantage, particularly the overrepresentation of Aboriginal people in Australian prisons warrants a change in sentencing practices and outcomes. There is a current failure by Australian Courts to properly account for the systemic disadvantage suffered by Aboriginal Australians during the sentencing process. Given the intergenerational impacts of colonisation and an arguable new generation of institutionalised Aboriginal children, consideration of the effects of colonisation is still largely relevant today. The High Court in Bugmy v The Queen<a href="#_ftn1"><strong>[1]</strong></a> and Munda v Western Australia<a href="#_ftn2"><strong>[2]</strong></a> have provided little assistance, however the law in Canada could assist Australian courts when it comes to sentencing Aboriginal offenders. </em></p> <div><br /> <hr size="1" /><div><p><a href="#_ftnref1">[1]</a> <em>Bugmy v The Queen</em> (2013) 302 ALR 192.</p></div> <div><p><a href="#_ftnref2">[2]</a> <em>Munda v Western Australia</em> (2013) 302 ALR 207.</p></div></div>
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Kukuruzovic, Renata H., i David R. Brewster. "Small Bowel Intestinal Permeability in Australian Aboriginal Children". Journal of Pediatric Gastroenterology and Nutrition 35, nr 2 (sierpień 2002): 206–12. http://dx.doi.org/10.1002/j.1536-4801.2002.tb07773.x.
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ABSTRACTObjectiveTo show that the severity of diarrheal disease in Aboriginal children in tropical Australia is a consequence of underlying small intestinal mucosal damage.Study DesignA prospective study of 338 Aboriginal admissions compared to 37 non‐Aboriginal children, both diarrhea cases and controls. Intestinal permeability was measured by lactulose‐rhamnose (L/R) ratios on a timed 90‐minute blood test.ResultsFor diarrheal admissions, significantly more Aboriginal (vs. non‐Aboriginal children) had hypokalemia (70 vs. 10%), acidosis (65 vs. 29%), moderate to severe dehydration (52 vs. 19%) and a longer mean length of stay (mean 8.9 vs. 3.9 days). Mean L/R ratios (95% confidence intervals) in Aboriginal children (diarrhea vs. controls) were 16.5 (14.6–18.7) vs. 4.5 (3.8–5.3) compared to 7.7 (4.4–13.3) vs. 2.5 (1.8–3.4), respectively, in non‐Aboriginals. Abnormal permeability ratios (> 5.6) consistent with tropical‐environmental enteropathy syndrome were found in 36% (27/75) of Aboriginal controls compared to none of the non‐Aboriginal controls. On multiple regression, the factors associated with high L/R ratios were diarrheal severity (P < 0.001), acidosis (P = 0.007) and hypokalemia (P = 0.04).ConclusionsAn underlying tropical‐environmental enteropathy contributes to the severity of acute gastroenteritis in Aboriginal children. Diarrheal complications, such as acidosis, hypokalemia, and osmotic diarrhea are associated with high L/R ratios, reflecting greater small intestinal mucosal damage.
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Alkroy, Amaal, i Mona Mubdir. "TRAUMA AND FAMILY IN JACK DAVIS’S NO SUGAR". Kufa Journal of Arts 1, nr 56 (1.06.2023): 715–26. http://dx.doi.org/10.36317/kaj/2023/v1.i56.11643.
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The dramatic works of Jack Davis, the Aboriginal Australian playwright, are significant in themselves in demonstrating the politics of representation of family and trauma in Australian drama. Davis uses the strategy of showing the audience the Aboriginal reality rather than teaching them about the discriminations brought about by the coming of Europeans in Australia and their subsequent interference into Aboriginal society. This paper argues that Jack Davis’s No Sugar is a postcolonial play that demonstrates a dialectical relationship between the anxieties of trauma, displacement and the Aboriginal Australian family in period of the Stolen Generation.
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Korwa, Johni R. V. "The Resistance Movement of Aboriginal People To Fight Against The Plans For A Nuclear Waste Dump In South Australia". Papua Law Journal 1, nr 2 (25.10.2018): 271–92. http://dx.doi.org/10.31957/plj.v1i2.592.
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Aborigine is the indigenous people of Australia who have attempted to oppose the proposal for South Australia to host an international nuclear dump. Even though the rights of indigenous people have been recognized by the United Nations Declaration on the Rights of Indigenous Peoples, the treatment they receive are not in accordance with the standard of living. The object of this this paper is to examine the struggle of Aboriginal Australia as indigenous people who seek to ensure their basic rights to clean environment from nuclear waste by using normative juridical method. The results of the paper show that Aboriginal people have commenced their struggle by the formation of global movement in the form of local campaign (Kupa Piti Kungka Juta), Australian Nuclear Free Alliance (ANFA), in collaboration with Amnesty International and the International Campaign to Abolish Nuclear Weapons (ICAN). All efforts are made to pressure the Australian government not to consider South Australia as a nuclear waste disposal site. This is because nuclear waste can have an impact on public health and environmental damage, trigger nuclear war, and become a threat to the land of Aboriginal people.
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Mackinlay, Elizabeth, i Katelyn Barney. "Introduction". Australian Journal of Indigenous Education 41, nr 1 (sierpień 2012): 1–9. http://dx.doi.org/10.1017/jie.2012.2.
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Indigenous Australian studies, also called Aboriginal and Torres Strait Islander studies, is an expanding discipline in universities across Australia (Nakata, 2004). As a discipline in its own right, Indigenous Australian studies plays an important role in teaching students about Australia's colonial history and benefits both non-Indigenous and Indigenous students by teaching them about Australia's rich and shared cultural heritage (Craven, 1999, pp. 23–25). Such teaching and learning seeks to actively discuss and deconstruct historical and contemporary entanglements between Indigenous and non-Indigenous Australians and, in doing so, help build better working relationships between Indigenous and non-Indigenous Australians. As educators in this discipline, it is important for us to find pedagogical approaches which make space for these topics to be accessed, understood, discussed and engaged with in meaningful ways.
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Kutay, Cat. "Caretaking Aboriginal Australian Knowledges Online". ab-Original 4, nr 1-2 (grudzień 2020): 72–102. http://dx.doi.org/10.5325/aboriginal.4.1-2.0072.
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ABSTRACT The influence of Aboriginal Australian's Knowledges and Protocols on Australian culture has been profound and yet little acknowledged. To acknowledge the First Peoples of Australia and integrate their knowledge into the education system, we start with the First Peoples' contribution to culture and learning since invasion in Australia. We then consider contributions now to educational technologies with a focus on collectivist knowledge sharing, oral teaching, narrative teaching, peer-to-peer sharing, and truth telling. In recognition of what modern non-Indigenous cultures have lost, we are appropriating technology to share the concepts around narrative learning and sustainable practice. This uses pattern matching skills that were initially developed for sharing knowledge across different environments between Aboriginal Australian communities and provides processes for memorizing and sharing diversity. Ways of emulating these processes online is constructive in modern language reclamation, where the existing language information is scattered across many individuals, clans, and locations.
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Cosh, Suzanne, Kimberley Hawkins, Gemma Skaczkowski, David Copley i Jacqueline Bowden. "Tobacco use among urban Aboriginal Australian young people: a qualitative study of reasons for smoking, barriers to cessation and motivators for smoking cessation". Australian Journal of Primary Health 21, nr 3 (2015): 334. http://dx.doi.org/10.1071/py13157.
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Smoking prevalence among Aboriginal Australian young people greatly exceeds the prevalence in the broader population of Australian young people, yet limited research has explored the social context in which young Aboriginal Australians smoke. Four focus groups were conducted in 2009 with South Australian Aboriginal smokers aged 15–29 years residing in urban areas (n = 32) to examine attitudes and experiences surrounding smoking and quitting. The primary reasons for smoking initiation and maintenance among Aboriginal Australian young people were identified as stress, social influence and boredom. Motivators for quitting were identified as pregnancy and/or children, sporting performance (males only), cost issues and, to a lesser extent, health reasons. The barriers to cessation were identified as social influence, the perception of quitting as a distant event and reluctance to access cessation support. However, it appears that social influences and stress were particularly salient contributors to smoking maintenance among Aboriginal Australian young people. Smoking cessation interventions targeted at young urban Aboriginal Australian smokers should aim to build motivation to quit by utilising the motivators of pregnancy and/or children, sporting performance (males only), cost issues and, to a lesser extent, health reasons, while acknowledging the pertinent role of social influence and stress in the lives of young urban Aboriginal Australian smokers.
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Hansen, C. K. "The Development of Aboriginal Education". Aboriginal Child at School 17, nr 1 (marzec 1989): 41–52. http://dx.doi.org/10.1017/s0310582200006611.
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Over the past 15 years the voice of protest in Australia has come to be linked synonymously with the black Australian. The nation’s indigenous people have progressively united and, in the strength of unity and growth of support for their claims, have met increasingly resistant Federal and State governments. Unfortunately, the “land rights” issue has dominated the public Aboriginal doctrine, preventing white Australians from being exposed to and appreciating the other important needs and opinions Aboriginal people have.One of these needs is an education system sympathetic to: past, failed attempts at educating indigenous people; the importance of Aboriginal culture as a socio-cultural identifier and educational issue; and the needs Aboriginal children have in terms of curriculum and pedagogy. These fundamental elements are the counterpoints from which any study of the development of Aboriginal education, within Australia, must proceed.
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Smith, Camis. "Aboriginal employment—Chevron's journey". APPEA Journal 55, nr 2 (2015): 425. http://dx.doi.org/10.1071/aj14060.
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Advancing Aboriginal participation in the workplace comes with its challenges, and those experienced in the oil and gas industry are unique. Barriers to participation need to be regularly evaluated and addressed for success. Although Chevron Australia's focus on Aboriginal employment is fairly recent, it receives strong internal support from senior and corporate leadership. It will be important in the future to further this commitment and build ownership throughout the organisation to achieve long-term results and meet business needs and skills gaps. Camis Smith, Chevron Australia's Aboriginal Employment Strategy Manager, will share Chevron's experiences, lessons and challenges in advancing Aboriginal participation in the workplace, and reinforce its reputation as an employer of choice. Chevron is one of the world's leading integrated energy companies and through its Australian subsidiaries, has been present in Australia for more than 60 years. With the ingenuity and commitment of more than 4,000 people, Chevron Australia leads the development of the Gorgon and Wheatstone natural gas projects, and has been operating Australia's largest onshore oilfield on Barrow Island for more than 45 years.
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McGregor, Russell, i Maureen Fuary. "Walter Edmund Roth: Ethnographic collector and Aboriginal Protector". Memoirs of the Queensland Museum - Culture 10 (grudzień 2016): 43–58. http://dx.doi.org/10.17082/j.2205-3239.10.2016-04.
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Walter Roth ranks among the most prolific collectors of Aboriginal artefacts from North Queensland, including the Wet Tropics, as well as being one of the leading ethnographers in turn-of-the-twentieth-century Australia. He was also one of Queensland’s first official Protectors of Aboriginals, appointed immediately after that colony introduced its now-infamous Aboriginals Protection and Restriction of the Sale of Opium Act, 1897. This paper explores Roth’s twin careers as ethnographic collector and Aboriginal Protector, teasing out the connections and commonalities between the two. It was for his achievements in ethnography and collecting, as well as his medical expertise, that he was appointed to the Protectorship. He carried out both his anthropological work and his administrative duties with determination and dedication. Yet his continuing activities as an ethnographer and collector contributed substantially to his downfall as a senior figure in Aboriginal administration. The paper also positions Roth in the historical context of an evolving Australian anthropology, with particular pertinence to North Queensland.
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Dudgeon, Pat, i Roz Walker. "Decolonising Australian Psychology: Discourses, Strategies, and Practice". Journal of Social and Political Psychology 3, nr 1 (21.08.2015): 276–97. http://dx.doi.org/10.5964/jspp.v3i1.126.
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Colonisation in Australia has had a devastating and lasting impact on the wellbeing of Aboriginal and Torres Strait Islander peoples in Australia (herein referred to as Indigenous Australians). This paper discusses the role of psychology in Australia and the negative impact that certain disciplinary theories and practices have had on Indigenous Australians. The impact has been further exacerbated by the failure of mainstream policy makers and mental health practitioners to recognise the key, distinctive cultural and social determinants that contribute to Aboriginal health and wellbeing. There is a growing response by Aboriginal psychologists, critical social theorists, and their allies to decolonise psychological theory and practice to redress this situation. This paper outlines key decolonising strategies that have been effective in interrupting those aspects of psychology that are inimical to Aboriginal wellbeing.
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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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Charles, James A. "The Survival of Aboriginal Australians through the Harshest time in Human History: Community Strength". International Journal of Indigenous Health 15, nr 1 (5.11.2020): 5–20. http://dx.doi.org/10.32799/ijih.v15i1.33925.
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AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.
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Balabanski, Anna H., Jonathan Newbury, James M. Leyden, Hisatomi Arima, Craig S. Anderson, Sally Castle, Jennifer Cranefield i in. "Excess stroke incidence in young Aboriginal people in South Australia: Pooled results from two population-based studies". International Journal of Stroke 13, nr 8 (16.05.2018): 811–14. http://dx.doi.org/10.1177/1747493018778113.
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Background Retrospective data indicate increased stroke incidence in Aboriginal/Torres Strait Islander (Indigenous) Australians, possibly with poorer outcomes. We present the first prospective population-based stroke incidence study in Indigenous Australians. Methods We pooled data from ASCEND and SEARCH, two prospective “ideal” South Australian stroke incidence studies, ASCEND conducted in urban Northwestern Adelaide (2009–2010) and SEARCH in five South Australian rural centers (2009–2011). We calculated age-standardized incidence for Aboriginal and non-Aboriginal people. Results The study population comprised 261,403 inhabitants. Among 432 first-ever strokes, 13 were in Aboriginal people (median age 51 vs. 78 years for non-Aboriginal people, p < 0.001). Age-standardized stroke incidence per 100,000 in Aboriginal patients (116, 95% CI: 95–137) was nearly two-fold that of non-Aboriginal patients (67, 95% CI: 51–84). Age-stratified excess incidence in Aboriginal people was restricted to those aged < 55 years (incidence rate ratio (IRR) 3.5, 95% CI: 2–7), particularly for intracerebral hemorrhage (IRR: 16, 95% CI: 4–61). Conclusion The excess stroke incidence in Aboriginal South Australians appears substantial, especially in those aged <55 years. Further work is required to delineate and address disparities.
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Folds, Ralph. "Aboriginal crime at the cultural interface in Central Australia". Crime, Media, Culture: An International Journal 15, nr 1 (6.12.2017): 107–24. http://dx.doi.org/10.1177/1741659017743785.
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Very high levels of Australian Aboriginal offending, incarceration and recidivism have been analysed almost exclusively in terms of the classic association between crime rates and low socioeconomic status, poor education, unemployment and alcohol and substance abuse. This article draws on participatory research with Central Australian Aboriginal prisoners and former prisoners and their families to provide understandings of the difficulties both societies experience at the justice interface. It is argued that conflicting cultural precepts underpinning Australian Aboriginal and Western ideas of justice are significant in explaining the high rates of offending in Central Australia.
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Bainbridge, Roxanne, Mary Whiteside i Janya McCalman. "Being, Knowing, and Doing". Qualitative Health Research 23, nr 2 (3.12.2012): 275–88. http://dx.doi.org/10.1177/1049732312467853.
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Researchers working with Aboriginal Australian partners are confronted with an array of historical, social, and political complexities which make it difficult to come to theoretical and methodological decisions. In this article, we describe a culturally safe and respectful framework that maintains the intellectual and theoretical rigor expected of academic research. As an Aboriginal woman and two non-Aboriginal women, we discuss the arguments and some of the challenges of using grounded theory methods in Aboriginal Australian contexts, giving examples from our studies of Aboriginal empowerment processes. We argue that the ethics of care and responsibility embedded in Aboriginal research methodologies fit well with grounded theory studies of Aboriginal social processes. We maintain that theory development grounded in data provides useful insights into the processes for raising the health, well-being, and prosperity of Aboriginal Australians.
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HARRIS, AMANDA. "Representing Australia to the Commonwealth in 1965: Aborigiana and Indigenous Performance". Twentieth-Century Music 17, nr 1 (24.10.2019): 3–22. http://dx.doi.org/10.1017/s1478572219000331.
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AbstractIn 1965, the Australian government and Australian Elizabethan Theatre Trust (AETT) debated which performing arts ensembles should represent Australia at the London Commonwealth Arts Festival. The AETT proposed the newly formed Aboriginal Theatre, comprising songmakers, musicians, and dancers from the Tiwi Islands, northeast Arnhem Land and the Daly River. The government declined, and instead sent the Sydney Symphony Orchestra performing works by John Antill and Peter Sculthorpe. In examining the historical context for these negotiations, I demonstrate the direct relationship between the historical promotion of ‘Australianist’ art music composition that claimed to represent Aboriginal culture, and the denial of the right of representation to Aboriginal performers as owners of their musical traditions. Within the framing of Wolfe's settler colonial theory and ‘logic of elimination’, I suggest that appropriative Australian art music has directly sought to replace performances of Aboriginal culture by Aboriginal people, even while Aboriginal people have resisted replacement.
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Gunzburg, S., M. Gracey, V. Burke i B. Chang. "Epidemiology and microbiology of diarrhoea in young Aboriginal children in the Kimberley region of Western Australia". Epidemiology and Infection 108, nr 1 (luty 1992): 67–76. http://dx.doi.org/10.1017/s0950268800049517.
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Infectious diarrhoea is common in young Australian Aborigines [1–3] and is one of the main causes for their unsatisfactory health standards with consequent widespread failure to thrive and undernutrition [4–5]. Most published reports relate to patients in hospital or to hospital admission statistics and give little indication of the extent or severity of diarrhoeal disease in children in Aboriginal communities.The present investigation involved more than 100 Aboriginal children up to 5 years of age living in remote communities in the tropical north of Western Australia who were studied prospectively over a 12–month period.
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Jones, Jocelyn, Mandy Wilson, Elizabeth Sullivan, Lynn Atkinson, Marisa Gilles, Paul L. Simpson, Eileen Baldry i Tony Butler. "Australian Aboriginal women prisoners’ experiences of being a mother: a review". International Journal of Prisoner Health 14, nr 4 (17.12.2018): 221–31. http://dx.doi.org/10.1108/ijph-12-2017-0059.
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PurposeThe rise in the incarceration of Aboriginal and Torres Strait Islander mothers is a major public health issue with multiple sequelae for Aboriginal children and the cohesiveness of Aboriginal communities. The purpose of this paper is to review the available literature relating to Australian Aboriginal women prisoners’ experiences of being a mother.Design/methodology/approachThe literature search covered bibliographic databases from criminology, sociology and anthropology, and Australian history. The authors review the literature on: traditional and contemporary Aboriginal mothering roles, values and practices; historical accounts of the impacts of white settlement of Australia and subsequent Aboriginal affairs policies and practices; and women’s and mothers’ experiences of imprisonment.FindingsThe review found that the cultural experiences of mothering are unique to Aboriginal mothers and contrasted to non-Aboriginal concepts. The ways that incarceration of Aboriginal mothers disrupts child rearing practices within the cultural kinship system are identified.Practical implicationsAboriginal women have unique circumstances relevant to the concept of motherhood that need to be understood to develop culturally relevant policy and programs. The burden of disease and cycle of incarceration within Aboriginal families can be addressed by improving health outcomes for incarcerated Aboriginal mothers and female carers.Originality/valueTo the authors’ knowledge, this is the first literature review on Australian Aboriginal women prisoners’ experiences of being a mother.
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Kaethner, Ben, Peter See i Adam Pennington. "Talking camels: a consultation strategy for consent to conduct feral camel management on Aboriginal-owned land in Australia". Rangeland Journal 38, nr 2 (2016): 125. http://dx.doi.org/10.1071/rj15076.
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Thorough consultation and informed consent are required for any work on Aboriginal-owned land in Australia. Consultations for feral camel (Camelus dromedarius) management under the Australian Feral Camel Management Project across the Northern Territory, Western Australia and South Australia were conducted across a vast area, spanning a diversity of cultures and landscape types. Aboriginal organisations from these jurisdictions developed consultative processes that supported Aboriginal communities in making informed decisions on any removal of camels from their country. This article describes the communication techniques used to depict the feral camel issues and opportunities to Aboriginal communities at the local and landscape scale. The decisions that communities arrived at were varied, but consistently focussed on feral camel removal. Their decisions have led to broad-scale feral camel removal under the Australian Feral Camel Management Project, and beyond.