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Artykuły w czasopismach na temat „Aboriginal Tasmanians”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 28 lipca 2024

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1

Walter, Maggie, i Louise Daniels. "Personalising the History Wars". International Journal of Critical Indigenous Studies 1, nr 1 (1.01.2008): 44. http://dx.doi.org/10.5204/ijcis.v1i1.21.

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Warriors in the history wars’ do battle over the accuracy and portrayal of Aboriginal history in Tasmania, but for the descendants of the traditional people this contested field is also the site of our families’ stories. This paper juxtaposes, via the woven narrative of Woretemoeteryenner, a personal perspective against the history wars sterile dissection of official records. Woretemoeteryenner’s story serves as a personalising frame for Tasmanian colonial history. Born before the beginning of European colonisation, by the end of her life fewer than 50 traditional Tasmanians remained. Her story also shines a light on the lived experiences of that small group of Aboriginal women who form the link between the traditional people and present Tasmanian Aboriginal communities. Most critically, Woretemoeteryenner’s life is a personal story of a life lived through these now disputed and debated times.

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Gantevoort, Michelle, Duane W. Hamacher i Savannah Lischick. "RECONSTRUCTING THE STAR KNOWLEDGE OF ABORIGINAL TASMANIANS". Journal of Astronomical History and Heritage 19, nr 03 (1.11.2016): 327–47. http://dx.doi.org/10.3724/sp.j.1440-2807.2016.03.07.

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Ivanov, Aleksey V., i Sergey V. Vasilyev. "Australian Aborigines: geographical variability of craniological features." Вестник антропологии (Herald of Anthropology) 48, nr 4 (10.12.2019): 243–51. http://dx.doi.org/10.33876/2311-0546/2019-48-4/243-251.

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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland.

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Pestriyakov, Aleksandr P., Olga M. Grigorieva i Yulia V. Pelenitsina. "Australian Aborigines: geographical variability of craniological features". Вестник антропологии (Herald of Anthropology) 48, nr 4 (10.12.2019): 252–67. http://dx.doi.org/10.33876/2311-0546/2019-48-4/252-267.

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This work is devoted to the study of craniological traits of Australian aborigines (male and female samples) and their geographical differentiation applying a special program of cranial traits. According to the craniological classification (Pestryakov, Grigorieva, 2004), native population of Australia belongs to the Tropid craniotype, i.e. is characterized by a relatively small size and long, narrow and relatively high form of the skull. The primary settlement of the Australian continent could only origin in the North. There are two contrasting craniotypes in Australia, which probably reflect the two main waves of the aboriginal migration across the continent. The skulls of the first migratory wave were larger and relatively low-vaulted. They are mostly characteristic of the aborigines of South Australia, who later also migrated to the north, to the arid zone of Central Australia. The second major wave is characterized by smaller high-vaulted skulls, which are now characteristic of the population of the north of the continent (Queensland and, especially, the Northern Territory and North-West Australia). The territory of the southeast of Australia (Victoria and New South Wales states) is the most favorable area for human living. The two main migratory waves mixed there, which led to the observed craniological heterosis. The craniological samples of western and northwestern Australia are also of mixed origin, but are more comparable to the Northern Territory groups. The Tasmanians are significantly different from the General Australian population in terms of craniology. This is especially true for the female sample. Perhaps the ancestors of the Tasmanians represented the very first settlement wave of the ancient Sahul continent, before the separation of the island from the mainland

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5

Cameron, Patsy, i Linn Miller. "Carne Neemerranner — Telling Places and History on the Ground". Australian Journal of Indigenous Education 38, S1 (2009): 3–9. http://dx.doi.org/10.1375/s1326011100000764.

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AbstractIn the language of the Tebrikunna (Cape Portland) clan, Carne Neemerranner is “telling ground”. It is also what we call the research methodology designed for Meeting at Bark Hut, a recent community-engaged Aboriginal history project conducted in northeast Tasmania. The project examined, retraced and explored one brief, but poignant, episode in Tasmania's colonial contact history – a meeting between the parties of George Augustus Robinson, colonial agent charged with the “conciliation” and removal of Trouwunnan (Tasmanian) clanspeople from the Tasmanian mainland, and that most likely included Mannalargenna, one of the last Trouwunnan leaders still living in his own clancountry at the time (1830). While this episode and encounter has profound connotations for presentday Tasmanian Aborigines, its significance has largely been overlooked by academic historians. Meeting at Bark Hut was conceived as an opportunity to redress this deficit, to allow the story of this event to be told and to come alive in a dynamic and culturally relevant way. This article offers some insight into the meaning and method of the project from both theoretical and practical perspectives.

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6

MCBRIDE, IAN. "THE PETER HART AFFAIR IN PERSPECTIVE: HISTORY, IDEOLOGY, AND THE IRISH REVOLUTION". Historical Journal 61, nr 1 (23.08.2017): 249–71. http://dx.doi.org/10.1017/s0018246x17000139.

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AbstractPeter Hart's monograph, The IRA and its enemies: violence and community in Cork, 1916–1923, has been the subject of a rancorous debate in Ireland since its publication in 1998. In academic journals, in the press, and in the electronic media, Hart has been accused repeatedly of deliberately distorting evidence. The controversy turns on Hart's depiction of Irish revolutionary violence, and in particular upon a chapter entitled ‘Taking it out on the Protestants’, in which the IRA was portrayed as fundamentally sectarian. This article seeks to address a question that must occasionally trouble all of us: what are historical disagreements really about? To achieve a wider perspective on the Peter Hart affair it considers the famous row over historical ‘fabrication’ ignited by David Abraham's The collapse of the Weimar Republic (1981) and Keith Windschuttle's assault on Lyndall Ryan's book The Aboriginal Tasmanians (1981; 2nd edition 1996). The comparison suggests that when historians fall out over footnotes there is more involved than scholarly propriety.

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7

Madley, Benjamin. "Patterns of frontier genocide 1803–1910: the aboriginal Tasmanians, the Yuki of California, and the Herero of Namibia". Journal of Genocide Research 6, nr 2 (czerwiec 2004): 167–92. http://dx.doi.org/10.1080/1462352042000225930.

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8

Watson, Bruce. "The Man and the Woman and the Edison Phonograph: Race, History and Technology through Song". Swamphen: a Journal of Cultural Ecology (ASLEC-ANZ) 1 (4.11.2011): 1–8. http://dx.doi.org/10.60162/swamphen.1.10583.

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This is the story behind a photo of Fanny Cochrane Smith singing traditional Tasmanian songs, and being recorded by Horace Watson, in 1903. Fanny Cochrane was the first Aboriginal child born on Flinders Island in 1834, in the settlement established for Tasmania’s Aboriginal people. She claimed to be the last Tasmanian. Tasmania’s and Australia’s history reverberate through this image: cultural contact, genocide and reconciliation, tradition and modernity. The image is of the act of folklore collection at its most poignant. The article explores the life of two individuals and how they came together to create an invaluable record of Tasmanian Aboriginal culture. The reverberations continue to this day as their descendents’ lives are changed through their connection to this story and their continuation of its themes.For sound files, go to Supplementary Files in tool bar, right

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9

Craig, Samuel, Luke J. Vaughan, Gareth D. Holmes i Tom W. May. "Pseudobaeospora taluna (Fungi: Agaricales) newly described from southern Australia". Australian Journal of Taxonomy 24 (10.06.2023): 1–16. http://dx.doi.org/10.54102/ajt.yuij6.

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Pseudobaeospora taluna is formally described from southern Australia, representing the first report of the genus from Australia given that P. lamingtonensis is excluded from the genus. Analysis of sequences of the internal transcribed spacer (ITS) shows that P. taluna is a distinct phylogenetic species. The distinctive morphological characteristics of the species are the combination of a pinkish grey to dull grey pileus, pale rhizomorphs at the base of the stipe extending into soil, thick-walled dextrinoid spores, presence of cheilo- and pleurocystidia, and a trichoderm pileipellis that stains bluish green in KOH. Three of the examined collections, from Tasmania, were 4-spored but a single collection from Victoria produced 2-spored basidia. Apart from the 2-spored basidia and larger spores, this 2-spored collection was similar in morphological and sequence characters to the 4-spored collections and is placed under P. taluna. The specific epithet was chosen in collaboration with the Tasmanian Aboriginal Centre and the palawa kani Language Program. In palawa kani, the language of Tasmanian Aborigines, taluna is the name of the Huon River area, where the holotype was collected.

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10

Ashby, Jack. "How collections and reputation were built out of Tasmanian violence: thylacines (Thylacinus cynocephalus) and Aboriginal remains from Morton Allport (1830–1878)". Archives of Natural History 50, nr 2 (październik 2023): 244–64. http://dx.doi.org/10.3366/anh.2023.0859.

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Through European colonization, First Nations peoples were subjected to systematic and violent actions to dispossess them of their land and sovereignty. In Tasmania, this involved government-sponsored bounties as well as militaristic and diplomatic efforts to remove Indigenous peoples from the landscape. At the same time, and using similar rhetoric, thylacines ( Thylacinus cynocephalus (Harris, 1808)) suffered similarly from settler colonists. Thylacines (also known as Tasmanian tigers or Tasmanian wolves) were the largest marsupial carnivores of modern times, but became extinct in the twentieth century. There are several parallels between the treatment and representation of thylacines and Indigenous Tasmanian people, and how their remains were traded. This allows for analysis of how the environmental and human costs of the colonial project were enmeshed with practices of natural history. A central figure in the export of both thylacines and Indigenous remains from Tasmania was Morton Allport (1830–1878). This paper shows that Allport actively built his scientific reputation by exchanging specimens for honours. It asks whether this was a widespread model for other colonial figures who may have used specimen-based philanthropy to develop a form of soft power through associations with respected institutions such as learned societies, universities and museums. Figures like Allport played the role of a type of colonial settler-intermediary, valued for providing privileged access to specimens to the metropole. Allport also worked to augment scientific work in Tasmania and the economic reputation of the colony, demonstrating that the development of social networks and scientific reputations of colonial figures were entwined with the status and success of the colonies themselves.

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11

Lee, Emma. "‘Reset the relationship’: decolonising government to increase Indigenous benefit". cultural geographies 26, nr 4 (17.04.2019): 415–34. http://dx.doi.org/10.1177/1474474019842891.

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Aboriginal Tasmanian peoples have been characterised by extinction myths as an outcome of colonialism. The subsequent dispossession and exile from lands and seas for surviving communities have increased trauma. This article analyses the recent efforts of Aboriginal Tasmanian peoples to reframe relationships with the Tasmanian Government and create conditions for our emancipation away from colonial harms. To decolonise political negotiating environments and inject Indigenous-led strategies of ‘love-bombing’ that reflect cultural processes of kinship and reciprocity, we reset the relationship for good governance. Two case studies of Tasmanian land and sea management illustrate how an Indigenous politic has been created for reclaiming identity among shared futures.

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12

Berk, Christopher D. "Navigating cultural intimacy in Tasmanian Aboriginal public culture". Cultural Dynamics 32, nr 3 (7.03.2020): 196–212. http://dx.doi.org/10.1177/0921374020909950.

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This article examines the utility of, and embarrassment around, strategic essentialism in Tasmanian Aboriginal public culture. My argument is informed by extensive participant observation in community-led education programs. Australia’s Tasmanian Aboriginal community has historically been defined by outsiders in terms of racial and cultural deficiencies. These judgments preceded and followed their supposed 1876 extinction. These education programs, catering primarily to elementary school students, idealized Tasmanian Aboriginal culture by emphasizing continuity and connection into deep antiquity. They also included moments in which private anxieties about essentialism, deficiency, and what I term their taxonomical fuzziness are made public. The delicate interplay between essentialism and private feelings about loss, appearance, and cultural inferiority is best understood in relation to Herzfeld’s “cultural intimacy.” I argue that approaching public culture through this concept forces researchers to engage with the pervasive fluency of stereotypes through which Native and Indigenous voices regularly must speak in order to be heard.

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Bowern, Claire. "The riddle of Tasmanian languages". Proceedings of the Royal Society B: Biological Sciences 279, nr 1747 (26.09.2012): 4590–95. http://dx.doi.org/10.1098/rspb.2012.1842.

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Recent work which combines methods from linguistics and evolutionary biology has been fruitful in discovering the history of major language families because of similarities in evolutionary processes. Such work opens up new possibilities for language research on previously unsolvable problems, especially in areas where information from other sources may be lacking. I use phylogenetic methods to investigate Tasmanian languages. Existing materials are so fragmentary that scholars have been unable to discover how many languages are represented in the sources. Using a clustering algorithm which identifies admixture, source materials representing more than one language are identified. Using the Neighbor-Net algorithm, 12 languages are identified in five clusters. Bayesian phylogenetic methods reveal that the families are not demonstrably related; an important result, given the importance of Tasmanian Aborigines for information about how societies have responded to population collapse in prehistory. This work provides insight into the societies of prehistoric Tasmania and illustrates a new utility of phylogenetics in reconstructing linguistic history.

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Berk, Christopher D. "Tasmanian Aboriginal Material Culture, Compensation, Belonging". Museum Anthropology 45, nr 1 (19.11.2021): 15–27. http://dx.doi.org/10.1111/muan.12235.

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McPhie, J., K. Warner, M. Koolhof i B. Torossi. "Apology to Tasmanian Aboriginal people 2021". Papers and Proceedings of The Royal Society of Tasmania 155, nr 2 (2021): 1–8. http://dx.doi.org/10.26749/rstpp.155.2.1.

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Jones, Rhys. "Tasmanian Aborigines and Dogs". Mankind 7, nr 4 (10.02.2009): 256–71. http://dx.doi.org/10.1111/j.1835-9310.1970.tb00420.x.

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Reber, Grote. "Aboriginal Carbon Dates from Tasmania". Mankind 6, nr 6 (10.02.2009): 264–68. http://dx.doi.org/10.1111/j.1835-9310.1965.tb00359.x.

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Anderson, C. "Aboriginal Home School Liaison Officers in Tasmania". Aboriginal Child at School 14, nr 4 (wrzesień 1986): 50–51. http://dx.doi.org/10.1017/s031058220001453x.

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Home School Liaison Officers provide a vital link in the communication bridge between the home, the school and the education system for Aboriginal families.In order to do this, officers regularly visit Aboriginal families and the schools attended by their children.

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Rimmer, Z., i R. Taylor. "The Report to inform an Apology to the Tasmanian Aboriginal Community by the Royal Society of Tasmania". Papers and Proceedings of The Royal Society of Tasmania 155, nr 2 (2021): 13–20. http://dx.doi.org/10.26749/rstpp.155.2.13.

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Power, Jacqueline. "Healthy Buildings of the Tasmanian Aboriginal Peoples". Interiors 1, nr 3 (listopad 2010): 245–64. http://dx.doi.org/10.2752/204191210x12875837764138.

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Stone, Alison, Maggie Walter i Huw Peacock. "Educational Outcomes For Aboriginal School Students In Tasmania: Is The Achievement Gap Closing?" Australian and International Journal of Rural Education 27, nr 3 (9.12.2017): 90–110. http://dx.doi.org/10.47381/aijre.v27i3.148.

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A quality education is a basic societal right. Yet for many Aboriginal students that right is not yet a reality. This paper focuses on the situation of Aboriginal/palawa school students in Tasmania and employs a quantitative methodology to examine the comparative educational achievements of Aboriginal school students. State level Grade 3, 5, 7 and 9 numeracy and reading test results from the National Assessment Program of Literacy and Numeracy (NAPLAN) 2008 - 2016 support the analysis. Results indicate that Aboriginal students remain more likely to be at or below minimum literacy and numeracy standards than their non-Aboriginal counterparts. It is also found that Aboriginal studentsâ€™ academic achievement declines as they move through the schooling system. Further, Aboriginal students are less likely to partake in NAPLAN due to higher absenteeism on test days. These results are discussed in the context of education policy and the broader national and international literature on factors influencing academic achievement for Aboriginal and Torres Strait Islander school students. Despite an increasing awareness and the development of strategic policies to address Aboriginal educational inequality, it is evident that little has changed between 2008 and 2016. It is strongly argued that Aboriginal studentsâ€™ underachievement is more likely tied to schooling and policy environments that do not adequately meet their needs, rather than the students themselves. As such, policies and interventions that create long term, embedded improvement of Aboriginal studentsâ€™ schooling experiences and the engagement of their families and communities are a prerequisite for improving Aboriginal student outcomes.Â

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Plomley, Norman J. B. "Disease among the Tasmanian Aborigines". Medical Journal of Australia 151, nr 11-12 (grudzień 1989): 665–69. http://dx.doi.org/10.5694/j.1326-5377.1989.tb139645.x.

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Murray, Tim. "The childhood of William Lanne: contact archaeology and Aboriginality in Tasmania". Antiquity 67, nr 256 (wrzesień 1993): 504–19. http://dx.doi.org/10.1017/s0003598x00045725.

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Excavation of a site not just of the ‘contact period’ but of contact itself gives a new view of those darkest years around 1840 when the remaining free Tasmanian Aboriginal people were tracked down and transported to death in exile.

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Gammage, Bill. "Plain facts: Tasmania under aboriginal management". Landscape Research 33, nr 2 (kwiecień 2008): 241–54. http://dx.doi.org/10.1080/01426390701767278.

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Broome, Richard. "Tasmanian Aborigines: A History since 1803". Australian Historical Studies 44, nr 1 (marzec 2013): 144–45. http://dx.doi.org/10.1080/1031461x.2013.761579.

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Johnson, Murray. "Tasmanian Aborigines: A History Since 1803". Journal of Australian Studies 38, nr 2 (3.04.2014): 250–52. http://dx.doi.org/10.1080/14443058.2014.904723.

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Taylor, Rebe. "Genocide, Extinction and Aboriginal Self-determination in Tasmanian Historiography". History Compass 11, nr 6 (czerwiec 2013): 405–18. http://dx.doi.org/10.1111/hic3.12062.

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French, Ben J., Lynda D. Prior, Grant J. Williamson i David M. J. S. Bowman. "Cause and effects of a megafire in sedge-heathland in the Tasmanian temperate wilderness". Australian Journal of Botany 64, nr 6 (2016): 513. http://dx.doi.org/10.1071/bt16087.

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The World Heritage wilderness of south-western Tasmania contains a complex vegetation mosaic of eucalypt forest, myrtaceous scrub and fire-sensitive rainforest embedded in highly flammable sedge–heathland. Aboriginal burning shaped this temperate region for millennia, and large, severe wildfires have prevailed since European settlement in the early 19th century. In 2013, the Giblin River fire burnt 45 000 ha of wilderness, most of which was sedge-heathland. We surveyed the fire footprint, and an adjacent management burn, to investigate the drivers of fire severity in sedge-heathland and to assess the regeneration response of woody vegetation and how these were influenced by antecedent fire histories. Analyses based on multi-model inference identified time since fire as the most important driver of sedge-heathland fire severity, as measured by diameter of burnt twigs. Mortality was high for both main stems (98%) and whole plants (91%), with only 16% of dead stems resprouting. Resprouting and seedling establishment were little affected by fire severity. The value of prescribed burning in reducing both the extent and severity of wildfires in the south-western Tasmanian landscape, and in maintaining stand-age heterogeneity, is illustrated by the wildfire having self-extinguished on the boundary of the management burn.

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Murray, Tim, i Jim Allen. "The forced repatriation of cultural properties to Tasmania". Antiquity 69, nr 266 (grudzień 1995): 871–74. http://dx.doi.org/10.1017/s0003598x00082417.

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Cox, Terrance, Ha Hoang, Tony Barnett i Merylin Cross. "Older Aboriginal men creating a therapeutic Men's Shed: an exploratory study". Ageing and Society 40, nr 7 (30.01.2019): 1455–68. http://dx.doi.org/10.1017/s0144686x18001812.

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AbstractMen's Sheds are entrenched throughout Australian and international communities due to their popularity in attracting mainly older men to come together and undertake various social and workshop activities. A growing body of research has emerged where men associate regular Shed participation with improved social, emotional and physical wellbeing. However, few studies have examined Aboriginal men's engagement in Men's Sheds. This article reports on a study that investigated how a cohort of older Aboriginal men from one rural Tasmanian community consider the benefits of engaging in their local Shed. A community-based participatory research approach was developed in consultation with Aboriginal community leaders to ensure the study supported the community's expectations. Interview data from ten Aboriginal men combine to represent the Shed environment as an enabling therapeutic landscape, with key themes represented as domains of belonging, hope, mentoring and shared illness experiences. Shed activities were premised on these men co-creating an informal, culturally safe and male-friendly community environment to enjoy the company of other men. The created Shed environment was mutually beneficial as the participants reported improved wellbeing despite living with the effects of declining health and ageing. The findings inform Aboriginal communities and health-care stakeholders to consider the unique role of Men's Sheds for enhancing the health of an ageing male population.

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Mansell, M. "Reply to the apology to the Aboriginal community by The Royal society of Tasmania and the Tasmanian Museum and Art Gallery". Papers and Proceedings of The Royal Society of Tasmania 155, nr 2 (2021): 11–12. http://dx.doi.org/10.26749/rstpp.155.2.11.

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Gibbins, R. "Reply to the apology to the Aboriginal community by The Royal society of Tasmania and the Tasmanian Museum and Art Gallery". Papers and Proceedings of The Royal Society of Tasmania 155, nr 2 (2021): 9–10. http://dx.doi.org/10.26749/rstpp.155.2.9.

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Porch, Nick, i Jim Allen. "Tasmania: archaeological and palaeo-ecological perspectives". Antiquity 69, nr 265 (1995): 714–32. http://dx.doi.org/10.1017/s0003598x00082296.

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Tasmania, at the south of the land-mass, experienced the Glacial Maximum as a properly cold affair. Recent archaeological work, some in country now difficult of human access, has developed an intricate story of changing adaptations. At the Pleistocene-Holocene boundary, a major reorganization of Aboriginal adaptation strategies is seen in the archaeological record, argued to follow late-Pleistocene environmental amelioration.

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Andersen, Clair, Ann Edwards i Brigette Wolfe. "Finding Space and Place: Using Narrative and Imagery to Support Successful Outcomes for Aboriginal and Torres Strait Islander People in Enabling Programs". Australian Journal of Indigenous Education 46, nr 1 (25.05.2016): 1–11. http://dx.doi.org/10.1017/jie.2016.11.

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‘Riawunna’ is an Aboriginal word meaning ‘a place of learning’ for Aboriginal people, from entry level to tertiary studies, at the University of Tasmania (UTAS) and operates on Hobart, Launceston and Burnie campuses. The Riawunna Centre was established to encourage Aboriginal people to aspire to higher levels of education, and to support them to be successful in their chosen course of study. One strategy developed to support the participation, retention and success of Aboriginal and Torres Strait Islander people is the Murina program. During the four year period between 2010 and 2013 every student at UTAS who graduated from the Murina program and chosen to enrol in undergraduate studies has been successful in completing their courses. One of the tools used to achieve this result is the strong use of narrative and images in our teaching. This whole-person approach to teaching resonates culturally with Aboriginal and Torres Strait Islander people, but is also applicable to any student of any culture, especially those who come to university tentatively and with low expectations of what they can achieve.

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Cameron, P. "Tyereelore and Straitsmen : the true story of Tasmanian Aboriginal survival". Papers and Proceedings of The Royal Society of Tasmania 155, nr 1 (2021): 9–18. http://dx.doi.org/10.26749/rstpp.155.1.9.

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McWethy, D. B., S. G. Haberle, F. Hopf i D. M. J. S. Bowman. "Aboriginal impacts on fire and vegetation on a Tasmanian island". Journal of Biogeography 44, nr 6 (28.12.2016): 1319–30. http://dx.doi.org/10.1111/jbi.12935.

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Taylor, Rebe. "Savages or Saviours? — The Australian sealers and aboriginal Tasmanian survival". Journal of Australian Studies 24, nr 66 (styczeń 2000): 73–84. http://dx.doi.org/10.1080/14443050009387613.

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Burnett, Andrew. "The return of tasmanian aboriginal ash bundles by the british museum". Material Religion 3, nr 1 (marzec 2007): 156–58. http://dx.doi.org/10.2752/174322007780095735.

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Thomas, Ian. "Late Pleistocene Environments And Aboriginal Settlement Patierns In Tasmania". Australian Archaeology 36, nr 1 (listopad 1993): 1–11. http://dx.doi.org/10.1080/03122417.1993.11681476.

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Berk, Christopher D. "Palawa Kaniand the Value of Language in Aboriginal Tasmania". Oceania 87, nr 1 (10.01.2017): 2–20. http://dx.doi.org/10.1002/ocea.5148.

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Yengoyan, Aram A. "No Exit: Aboriginal Australians and the Historicizing of Interpretation and Theory:Arguments about Aborigines: Australia and the Evolution of Social Anthropology;What the Bones Say: Tasmanian Aborigines, Science, and Domination." American Anthropologist 100, nr 1 (marzec 1998): 181–84. http://dx.doi.org/10.1525/aa.1998.100.1.181.

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Cox, Terrance, Ha Hoang, Jonathon Mond i Merylin Cross. "Closing the Gap in Aboriginal health disparities: is there a place for Elders in the neoliberal agenda?" Australian Health Review 46, nr 2 (23.11.2021): 173–77. http://dx.doi.org/10.1071/ah21098.

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Objective In light of concerns surrounding neoliberal government approaches to addressing Aboriginal disadvantage, this project examined how Elders consider the Closing the Gap programs for improving community health outcomes. Methods A participatory action research project was undertaken in collaboration with eight Elders from a remote Aboriginal community in Australia’s island state of Tasmania. The findings emerged from thematic analysis of individual interviews and yarning circles. Results The Closing the Gap programs were seen by Elders as having instrumental value for addressing Aboriginal community disadvantage. However, the programs also represented a source of ongoing dependency that threatened to undermine the community’s autonomy, self-determination and cultural foundations. The findings emerged to represent Elders attempting to reconcile this tension by embedding the programs with cultural values or promoting culture separately from the programs. Ultimately, the Elders saw culture as the core business of community well-being and effective program delivery. Conclusion The findings are reflective of tensions that arise when neoliberal policies are imposed on Aboriginal ways of knowing, being and doing. The Elders premised cultural well-being as the key determinant of Aboriginal community health. What is known about the topic? Closing the Gap represents successive neoliberal policy responses of Australian governments to address ongoing Aboriginal disadvantage. What does this paper add? Closing the Gap programs were recognised by Aboriginal Elders for providing the community with improved services, but also a threat to the community’s cultural foundations and self-determination. The findings illustrate ongoing tensions between neoliberal principles and Aboriginal cultural values. What are the implications for practitioners? More effective Closing the Gap approaches require greater collaboration between policy stakeholders and community Elders.

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Meidl, Eva. "An unofficial view: Johann Wäber’s first images of Tasmanian Aboriginals". Zeitschrift für Australienstudien / Australian Studies Journal 26 (2012): 66–84. http://dx.doi.org/10.35515/zfa/asj.26/2012.05.

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Pike-Tay, Anne, Richard Cosgrove i Jillian Garvey. "Systematic seasonal land use by late Pleistocene Tasmanian Aborigines". Journal of Archaeological Science 35, nr 9 (wrzesień 2008): 2532–44. http://dx.doi.org/10.1016/j.jas.2008.04.007.

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Allen, Lindy. "Kanalaritja – An Unbroken String: Honouring the Tradition of Tasmanian Aboriginal Shell Stringing". Australian Historical Studies 49, nr 1 (2.01.2018): 126–29. http://dx.doi.org/10.1080/1031461x.2018.1411237.

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Bowdler, Sandra. "Malimup: A Tasmanian Aboriginal Hoabinhian site in the southwest of Western Australia?" Australian Archaeology 79, nr 1 (1.12.2014): 194–202. http://dx.doi.org/10.1080/03122417.2014.11682036.

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Cosgrove, Richard. "New Evidence for Early Holocene Aboriginal Occupation in Northeast Tasmania". Australian Archaeology 21, nr 1 (1.12.1985): 19–36. http://dx.doi.org/10.1080/03122417.1985.12093013.

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Johnson, Dianne. "Interpretations of the Pleiades in Australian Aboriginal astronomies". Proceedings of the International Astronomical Union 7, S278 (styczeń 2011): 291–97. http://dx.doi.org/10.1017/s1743921311012725.

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AbstractAs there are so many Australian Aboriginal and Torres Strait astronomies and cosmologies, commonalities are unusual. However one of the ‘things belonging to the sky’ that seems common to all groups across the continent is the open star cluster of the Pleiades. Yet interpretations of this cluster vary. So far I have tentatively identified four different cultural areas, the first being most of mainland Australia; the second being the islands south of mainland Australia known as Tasmania; the third being the cultural area of north-eastern Arnhem Land; and the fourth being the cultural area of the Torres Strait Islands. Within these areas, versions of the stories vary as contemporary circumstances change.

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Peterson, Nicolas. "Legislating for Land Rights in Australia". Practicing Anthropology 23, nr 1 (1.01.2001): 21–23. http://dx.doi.org/10.17730/praa.23.1.1rp8324376861j67.

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A commitment in applied anthropological policy work to maximising cultural appropriateness or even to supporting what indigenous people say they want is not always possible. This proved to be the case in connection with formulating recommendations for land rights legislation in Australia's Northern Territory. Until 1992 the only rights in land that Aboriginal people had as the original occupiers of the continent were statutory (that is, through acts of state and federal parliaments). No treaties were signed with Aboriginal people and until that date the continent was treated as terra nullius, unowned, at the time of colonisation in 1788. From early on in the history of European colonisation, however, areas of land had been set aside for the use and benefit of Aboriginal people. These reserves were held by the government, or by one of a number of religious bodies that ministered to Aboriginal people, usually supported by government funding. Beginning with South Australia in 1966 all of the states, except Tasmania, have passed legislation that gives varying degrees of control of these reserves to land trusts governed by Aboriginal people. Each of these pieces of legislation had/have different shortcomings which included some or all of the following: the total area that had been reserved was small; the powers granted over the land were limited; the majority of the Aboriginal population did not benefit from the legislation; and none of them addressed the issue of self-determination. In 1973 a Royal Commission into Aboriginal Land Rights, with a single Commissioner, Mr. Justice Woodward, was established by the newly elected Federal Labor government, the first in 23 years. It was planned that it would deal with the continent but that it would begin by focusing on the Northern Territory which until 1978 was administered by the Federal government. At the time there were 25,300 Aboriginal people in the Territory making up 25% of the population.

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Pridmore, Saxby A., i Ivor H. Jones. "Long Term Secure Care in Tasmania". Australian & New Zealand Journal of Psychiatry 26, nr 3 (wrzesień 1992): 423–28. http://dx.doi.org/10.3109/00048679209072065.

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The aim was to determine the requirement in Tasmania for long term (greater than 28 days) secure ward beds, and to characterise the patients who use them. There was complete enumeration over an 18 month period. The results included that 3.6 long term secure beds were used per 100,000 general population. Compared to those who were discharged during the survey, those who were not discharged were older, had spent longer in psychiatric hospitals and were more likely to be male and to suffer from schizophrenia. All patients were white Australians. The conclusions included that for planning purposes a minimum of 4.6 long term secure beds was required per 100,000 general population. Also, Aboriginal people and people from non-English speaking backgrounds were not over represented in long term secure care in Tasmania. Finally, “good” and “poor” prognosis groups were identified and further work is required to determine how these can best be managed.

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