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Bibliografias temáticas / Aboriginal Australians. Philosophy

Literatura científica selecionada sobre o tema "Aboriginal Australians. Philosophy"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 31 de janeiro de 2023

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Artigos de revistas
Teses / dissertações
Livros
Capítulos de livros
Relatórios de organizações

Artigos de revistas sobre o assunto "Aboriginal Australians. Philosophy":

1

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

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

2

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

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

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4

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

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5

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

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

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7

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

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

8

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

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

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

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Teses / dissertações sobre o assunto "Aboriginal Australians. Philosophy":

1

Morgan, Hamish. "Anthropology, philosophy and a little Aboriginal community on the edge of the desert". Electronic version, 2008. http://hdl.handle.net/2100/952.

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This thesis explores a rethinking of community, one without identity. This thinking became possible and necessary because I lived in a little Aboriginal community in south central Western Australia, called Ululla. The Jackman family have made Ululla a home (a home among others, this changes over time), not as a kind of ideal place that would stabilise and centre an identity, but as a place one leaves and returns to, where family gathers and stays for awhile – a number of years or a few months – depending on other forces going on in the region and with kin. What I gained a sense of, was that the claim of another – their work – forces one’s sense of responsibility outward, towards other gatherings across time and space; an extension that does not rest, stay put, but that moves. Extensive relatedness puts a community in motion, forces a thought of community without notions of bounded identity. A community at ‘loose ends’ perhaps, where differences, discontinuities and multiplicity do not become One (Miami Theory Collective 1991). Anthropologists have noted that what Aboriginal people emphasise is regional relatedness and extensive social ties rather than exclusive or restricted groupings (Myers 1986). There is no centring as such, rather relations are pivotal, turning one towards another without rest. As a result, and drawing broadly from Jean-Luc Nancy’s work on community, I think of community as movement and imperative – an outward extension – rather than a retreat or consolidation – an inward concentration. Here, community is not to be controlled or managed or unified (centred, bound-as-one ) but something to go with, to feel happening as an imperative or inclination; a kind of event where one gets ready to respond to the call of others from elsewhere. Following Nancy, I think of community as something that is happening – an event, a call, an inclination – rather than an object of description (Nancy 1990). My thesis draws upon a critique of anthropology and a use of Nancy’s philosophy (Levinas and Lyotard are also important at times) to say something about Ululla. The problem with anthropology, as I argue here, is that it works to secure the identity of a people through uncovering an underlying unity that is supposed to order and sustain the group (Norris 2000); the anthropologist works to centre an identity in order to speak of the group itself. I imagine a different possibility here, one that would reflect Aboriginal social practices of community. The thesis is structured in a non-linear way and is organised around ‘gatherings’ ‘breakaways’ ‘articulations’ and ‘spacings/rhythms’. This organisation means that the form and shape of the community, it’s rhythm if you like, is reflected in the structure of writing itself. Events happen, one is taken away, breakaways and gatherings take place across space.

2

Drake, Darren, e mikewood@deakin edu au. "Secularism exhausted?: Non-Indigenous postcolonial discourses and the question of aboriginal religion". Deakin University. School of Communication and Creative Arts, 2002. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051017.152649.

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3

HUNTER, Andrew, e a. hunter@ecu edu au. "Philosophical Justification and the Legal Accommodation of Indigenous Ritual Objects; an Australian Study". Edith Cowan University. Community Services, Education And Social Sciences: School Of International, Cultural And Community Studies, 2006. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0029.html.

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Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.

4

Moreton, Romaine. "The right to dream". Click here for electronic access: http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495, 2006. http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495.

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5

Hunter, Andrew G. "Philosophical justification and the legal accommodation of Indigenous ritual objects; an Australian study". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/71.

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Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.

6

Stenbäck, Tomas. "Where Life Takes Place, Where Place Makes Life : Theoretical Approaches to the Australian Aboriginal Conceptions of Place". Thesis, Högskolan i Gävle, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-26156.

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The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints. The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples. The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.

7

Macoun, Alissa. "Aboriginality and the Northern Territory intervention". Thesis, University of Queensland, 2012. https://eprints.qut.edu.au/65357/1/Macoun_phd_finalthesis.pdf.

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This thesis examines the construction of Aboriginality in recent public policy reasoning through identifying representations deployed by architects and supporters of the Commonwealth’s 2007 Northern Territory Emergency Response (the intervention). Debate about the Northern Territory intervention was explicitly situated in relation to a range of ideas about appropriate Government policy towards Indigenous people, and particularly about the nature, role, status, value and future of Aboriginality and of Aboriginal people and Torres Strait Islanders. This project involves analysis of constructions of Aboriginality deployed in texts created and circulated to explain and justify the policy program. The aim of the project is to identify the ideas about Aboriginality deployed by the intervention’s architects and supporters, and to examine the effects and implications of these discourses for political relationships between Indigenous people and settlers in Australia. This thesis will argue that advocates of the Northern Territory intervention construct Aboriginality in a range of important ways that reassert and reinforce the legitimacy of the settler colonial order and the project of Australian nationhood, and operate to limit Aboriginal claims. Specifically, it is argued that in linking Aboriginality to the abuse of Aboriginal children, the intervention’s advocates and supporters establish a political debate about the nature and future of Aboriginality within a discursive terrain in which the authority and perspectives of Indigenous people are problematised. Aboriginality is constructed in this process as both temporally and spatially separated from settler society, and in need of coercive integration into mainstream economic and political arrangements. Aboriginality is depicted by settler advocates of intervention as an anachronism, with Aboriginal people and cultures understood as primitive and/or savage precursors to settlers who are represented as modern and civilised. As such, the communities seen as the authentic home or location of Aboriginality represent a threat to Aboriginal children as well as to settlers. These constructions function to obscure the violence of the settler order, provide justification or moral rehabilitation for the colonising project, and reassert the sovereignty of the settler state. The resolution offered by the intervention’s advocates is a performance or enactment of settler sovereignty, representing a claim over and through both the territory of Aboriginal people and the discursive terrain of nationhood.

8

Watson, Irene (Irene Margaret). "Raw law : the coming of the Muldarbi and the path to its demise". 1999. http://web4.library.adelaide.edu.au/theses/09PH/09phw3384.pdf.

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Bibliography: p. 367-378. "This thesis is about the origins and original intentions of law; that which I call raw law. Law emanates from Kaldowinyeri, that is the beginning of time itself. Law first took form in song. In this thesis I argue that the law is naked like the land and its peoples, and is distinguished from that known law by the colonists, which is a layered system of rules and regulations, an imposing one which buries the essence and nature of law."

9

Watson, Irene (Irene Margaret). "Raw law : the coming of the Muldarbi and the path to its demise". Thesis, 1999. http://hdl.handle.net/2440/21610.

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Bibliography: p. 367-378.
x, 378 p. ; 30 cm.
"This thesis is about the origins and original intentions of law; that which I call raw law. Law emanates from Kaldowinyeri, that is the beginning of time itself. Law first took form in song. In this thesis I argue that the law is naked like the land and its peoples, and is distinguished from that known law by the colonists, which is a layered system of rules and regulations, an imposing one which buries the essence and nature of law."
Thesis (Ph.D.) -- University of Adelaide, Dept. of Law, 2000

10

Schwab, Robert. "The "Blackfella Way" : ideology and practice in an urban Aboriginal community". Phd thesis, 1991. http://hdl.handle.net/1885/110284.

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This is a study of urban Aboriginal ideology, conducted in Adelaide, South Australia. It addresses the issue of Aboriginal identity and argues that in order to understand the Aboriginal sense of self it is necessary to examine the tension between history, ideas, dispositions and social practice in the context of the objective conditions of daily life. The thesis is that there exists among Aborigines in Adelaide an ideational system they refer to as the "Blackfella Way". An overview of the structure and content of the Blackfella Way in terms of its two distinct and complementary dimensions, essence and style, is presented. It is argued that this system is an historical, cognitive and social construction which synthesizes the tone, texture, style, and mood of life and provides a conceptual and practical framework through which individuals formulate, think about &mi act in the world. The process whereby the ideational system is translated into ideology and the structural position of Aborigines in Adelaide reproducer :s also examined. Consideration is given to the ways in which social and ideological formations mediate the influence of external events and forces and shape human practice are explored. It is argued that through the process of symbolic violence, the limitations of the objective conditions become internalized and appropriated. Objective conditions thus inform and frame the ideological system which Aboriginal actors produce, reproduce and which ultimately reproduces the existing imbalance of power.

Livros sobre o assunto "Aboriginal Australians. Philosophy":

1

Stanner, W. E. H. On aboriginal religion. Sydney: University of Sydney, 1989.

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2

James, Cowan. Mysteries of the dream-time: The spiritual life of Australian Aborigines. Bridport, Dorset: Prism Press, 1989.

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3

Stanner, W. E. H. On aboriginal religion: With an appreciation. Sydney: University of Sydney, 1989.

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4

Arden, Harvey. Dreamkeepers: A spirit-journey into aboriginal Australia. New York: HarperCollins, 1994.

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5

Lawlor, Robert. Voices of the first day: Awakening in the Aboriginal dreamtime. Rochester, Vt: Inner Traditions International, 1991.

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6

Hogbin, Herbert Ian. Conversations with Ian Hogbin. [Sydney]: University of Sydney, 1989.

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7

Voigt, Anna. Wisdom from the earth: The living legacy of the Aboriginal dreamtime. Boston, Mass: Shambhala, 1998.

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8

Voigt, Anna. Wisdom from the earth: The living legacy of the Aboriginal dreamtime. East Roseville, NSW: Simon & Schuster Australia, 1997.

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9

Hiatt, L. R. Arguments about aborigines: Australia and the evolution of social anthropology. Cambridge: Cambridge University Press, 1996.

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10

Rose, Deborah Bird. Wild dog dreaming: Love and extinction. Charlottesville: University of Virginia Press, 2011.

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Capítulos de livros sobre o assunto "Aboriginal Australians. Philosophy":

1

Riley, Kathleen. "Doris Pilkington Garimara’s Follow the Rabbit-Proof Fence (1996)". In Imagining Ithaca, 155–65. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198852971.003.0013.

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Chapter 12 focuses on Doris Pilkington Garimara’s Follow the Rabbit-Proof Fence, which reconstructs, through firsthand testimony and archival sources, the epic nostos undertaken in 1931 by three Australian Aboriginal girls who were part of the Stolen Generations of Indigenous children forcibly removed from their families in accordance with government policy. The chapter also looks at some of the testimony included in Bringing Them Home, the 1997 Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families. And it considers, with reference to Indigenous Australia, the phenomenon of ‘solastalgia’, a term devised by environmental philosopher Glenn Albrecht to convey the homesickness a person feels while remaining at home.

2

Will, Udo. "Temporal Processing and the Experience of Rhythm". In The Philosophy of Rhythm, 216–30. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199347773.003.0015.

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Chapter 14 considers the physiological, psychological, and social origins of rhythm. It reviews analytical data from music performances of Australian Aboriginal groups, arguing that processing differences for vocal and instrumental rhythms suggest dynamic neural models; these challenge an abstract conception of rhythm. As a result, it is difficult to regard the rhythm of speech as at the origin of vocal music, and which in turn gives rise to instrumental music. The author holds that vocal rhythms in speech and music, and instrumental rhythms, derive from different ways of interacting with our environment and are controlled by different temporal mechanisms. Thus instrumental music should be considered in parallel to vocal music, not as derived from it.

Relatórios de organizações sobre o assunto "Aboriginal Australians. Philosophy":

1

Buchanan, Riley, Daniel Elias, Darren Holden, Daniel Baldino, Martin Drum e Richard P. Hamilton. The archive hunter: The life and work of Leslie R. Marchant. The University of Notre Dame Australia, 2021. http://dx.doi.org/10.32613/reports/2021.2.

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Professor Leslie R. Marchant was a Western Australian historian of international renown. Richly educated as a child in political philosophy and critical reason, Marchant’s understandings of western political philosophies were deepened in World War Two when serving with an international crew of the merchant navy. After the war’s end, Marchant was appointed as a Protector of Aborigines in Western Australia’s Depart of Native Affairs. His passionate belief in Enlightenment ideals, including the equality of all people, was challenged by his experiences as a Protector. Leaving that role, he commenced his studies at The University of Western Australia where, in 1952, his Honours thesis made an early case that genocide had been committed in the administration of Aboriginal people in Western Australia. In the years that followed, Marchant became an early researcher of modern China and its relationship with the West, and won respect for his archival research of French maritime history in the Asia-Pacific. This work, including the publication of France Australe in 1982, was later recognised with the award of a French knighthood, the Chevalier d’Ordre National du Mèrite, and his election as a fellow to the Royal Geographical Society. In this festschrift, scholars from The University of Notre Dame Australia appraise Marchant’s work in such areas as Aboriginal history and policy, Westminster traditions, political philosophy, Australia and China and French maritime history.