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Bibliografias temáticas / Aboriginal spirituality

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Literatura científica selecionada sobre o tema "Aboriginal spirituality"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 21 de fevereiro de 2023

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Artigos de revistas sobre o assunto "Aboriginal spirituality"

1

Brady, V. "ABORIGINAL SPIRITUALITY". Literature and Theology 10, n.º 3 (1 de setembro de 1996): 242–51. http://dx.doi.org/10.1093/litthe/10.3.242.

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2

HOLST, Wayne Alfred. "Aboriginal Spirituality and Environmental Respect". Social Compass 44, n.º 1 (março de 1997): 145–56. http://dx.doi.org/10.1177/003776897044001011.

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3

Hut, Janneke. "In Search of Affirmed Aboriginality as Christian: “If you do not walk on the tracks of your grandparents, you will get lost . . .”". Exchange 41, n.º 1 (2012): 19–43. http://dx.doi.org/10.1163/157254312x618771.

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Abstract The marginalized position in which the Indigenous peoples of Australia find themselves today is undeniable. Within the tragedy of low life-expectancy, high rates of substance abuse, malnutrition, poor housing, high infant mortality, deaths in custody etc. lies a spiritual crisis. This crisis is aggravated by the circumstance that the loss of the land to the European invaders has caused a loss of Aboriginal identity. In their attempt to recover from this colonial legacy the Aborigines try to re-find their (religious) self-identity and to unite through Aboriginality. In this search for Aboriginal identity through spirituality and faith some Christian theologians explore the possibilities of an Aboriginal contextual theology as a response to this crisis.

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4

May, John D’Arcy. "Earthing Theology". International Journal of Asian Christianity 4, n.º 2 (27 de agosto de 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.

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Sutton, Peter. "Aboriginal spirituality in a new age". Australian Journal of Anthropology 21, n.º 1 (abril de 2010): 71–89. http://dx.doi.org/10.1111/j.1757-6547.2010.00068.x.

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6

Martin, Danita. "A tree of spirituality: exploring insider knoweldges of balancing Catholic and First Nations identities using narrative practices". International Journal of Narrative Therapy and Community Work 2022, n.º 2 (1 de julho de 2022): 25–32. http://dx.doi.org/10.4320/vwhv2408.

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The Catholic church has been implicated in histories of colonisation and loss of identity for First Nations peoples. For many Aboriginal people, it is also a source of community, pastoral care and identity, and is held in complex balance with Aboriginal spirituality. This paper describes a process of seeking insider knowledges from Catholic First Nations school students about how they hold their Aboriginal spirituality with care alongside their Catholic faith identity, and how they navigate the Catholic education system. It shows how the Tree of Life process was adapted to include invitations to reflect about spirituality and religious identity. This provided space for identification of unique outcomes about what the students valued and how they hold on to what is important to them.

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Cronshaw, Darren. "Reading Rainbow Spirit Theology". Mission Studies 32, n.º 3 (15 de outubro de 2015): 418–41. http://dx.doi.org/10.1163/15733831-12341418.

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The bookRainbow Spirit Theologyasserts that the gospel needs to be expressed in Aboriginal terms for Aboriginal people. The Rainbow Spirit Elders articulate an indigenous theology to help revitalize Aboriginal spirituality. Their contextualization model is anthropological; Aboriginal culture is their main source for doing theology. Scripture and church tradition are secondary sources that are creatively used to illustrate their developing theology of the land, suffering and reconciliation. The Gospel is the third source, with a focus on cosmic redemption, especially for the land and the crying need for justice and reconciliation. The book affirms but does not explicitly deal with personal redemption, but other writers are further exploring salvation images for Aboriginal people and what Jesus means to them. As these streams of reflection flow together, the Rainbow Spirit Elders hope to help all of Australia develop a deeper spirituality at home in our land.

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Fernández-Calienes, Raúl. "Book Review: Aboriginal Spirituality: Past, Present, Future". International Bulletin of Missionary Research 22, n.º 2 (abril de 1998): 92–93. http://dx.doi.org/10.1177/239693939802200223.

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9

Waldram, James B. "Aboriginal spirituality: Symbolic healing in Canadian prisons". Culture, Medicine and Psychiatry 17, n.º 3 (setembro de 1993): 345–62. http://dx.doi.org/10.1007/bf01380009.

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10

Galloway, Greta, Pat Wilkinson e Gavin Bissell. "Empty space or sacred place? Place and belief in social work training". Journal of Practice Teaching and Learning 8, n.º 3 (20 de dezembro de 2012): 28–47. http://dx.doi.org/10.1921/jpts.v8i3.380.

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This paper highlights common errors in social work students’ approaches to faith/spirituality and place whilst on field education placement. It briefly investigates the Christian conception of sacredness and space which often underpins such errors.The issue is exemplified by contrasts between Aboriginal Australian conceptions of place and spirituality and the mutually exclusive conceptions of these spaces, held by many non-Aboriginal welfare practitioners in Australia. This paper suggests some ways in which social workers, including social work students, could engage with spirituality, inclusive of geo-socio-political materiality, in their work, where appropriate, with Indigenous, migrant, refugee or colonial settler populations.The paper engages critically with literature on cultural competence in relation to issues of land, and the identity one gains from connection to land, and spirituality. This paper concludes by identifying key questions for placement students and educators seeking to respond appropriately when interfacing sacred spaces of the ‘other’.

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Teses / dissertações sobre o assunto "Aboriginal spirituality"

1

Versluys, Cornelia. "Creative interaction between Australian aboriginal spirituality and biblical spirituality". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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2

Robinson, Cheryl Dorothy Moodai, of Western Sydney Hawkesbury University e School of Social Ecology. "Effects of colonisation, cultural and psychological on my family". THESIS_XXX_SEL_Robinson_C.xml, 1997. http://handle.uws.edu.au:8081/1959.7/686.

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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.
Master of Science (Hons) Social Ecology

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3

Robinson, Cheryl Dorothy Moodai. "Effects of colonisation, cultural and psychological on my family". Thesis, View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/686.

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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.

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4

Hockey, Neil Edward. "Learning for liberation : values, actions and structures for social transformation through Aboriginal communities". Thesis, Queensland University of Technology, 2007. https://eprints.qut.edu.au/16520/1/Neil_Edward_Hockey_Thesis.pdf.

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Negative perceptions of being Aboriginal persist and policies such as self-determination are generally perceived to have failed despite many texts to the contrary. This thesis examines assumptions and presuppositions within contemporary writings and practices, determining in the process, conditions seeming necessary for decolonising ways of living and research. Much closer attention is required not only to developing better understandings, but especially to articulating explanations via the reality of deep structures, their powers and causal mechanisms underpinning social life generally and in particular, the lived experience of oppressed communities. Neo-Nietzscheanism and post-structuralism tend to see reality as merely constructed. Maximising movements of solidarity with the oppressed must express the freedom of everyone in any particular place. The thesis begins by exploring the nature and significance of philosophical underlabouring (clearing the ground) for decolonisation as self-emancipation. It then engages with issues of value, truth and power by means of establishing a critical realist dialogue between two sets of writings. Key works by Australian (Japanangka West, Yolnju) Maori (Tuhiwai Smith) and American (Moonhawk Alford, Taiaiake Alfred) First Nations thinkers in modernity's colonial context are retroductively analysed in order to suggest what must be the case (in terms of being and becoming) for decolonisation to be possible. Works by philosophers currently establishing and applying Bhaskarian transcendental dialectical critical realist and/or meta-Realist principles of self-emancipation are critiqued in relation to their compatibility with decolonisation. Terms of reference within this dialogue are then supplemented from within writings by a range of others (Fanon, Said, Otto and Levinas), selected for their perceived significance in developing a dialectical praxis of personal and social transformation through spirit within the domain of strengthening community and protecting children.

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5

Hockey, Neil Edward. "Learning for liberation : values, actions and structures for social transformation through Aboriginal communities". Queensland University of Technology, 2007. http://eprints.qut.edu.au/16520/.

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Negative perceptions of being Aboriginal persist and policies such as self-determination are generally perceived to have failed despite many texts to the contrary. This thesis examines assumptions and presuppositions within contemporary writings and practices, determining in the process, conditions seeming necessary for decolonising ways of living and research. Much closer attention is required not only to developing better understandings, but especially to articulating explanations via the reality of deep structures, their powers and causal mechanisms underpinning social life generally and in particular, the lived experience of oppressed communities. Neo-Nietzscheanism and post-structuralism tend to see reality as merely constructed. Maximising movements of solidarity with the oppressed must express the freedom of everyone in any particular place. The thesis begins by exploring the nature and significance of philosophical underlabouring (clearing the ground) for decolonisation as self-emancipation. It then engages with issues of value, truth and power by means of establishing a critical realist dialogue between two sets of writings. Key works by Australian (Japanangka West, Yolnju) Maori (Tuhiwai Smith) and American (Moonhawk Alford, Taiaiake Alfred) First Nations thinkers in modernity's colonial context are retroductively analysed in order to suggest what must be the case (in terms of being and becoming) for decolonisation to be possible. Works by philosophers currently establishing and applying Bhaskarian transcendental dialectical critical realist and/or meta-Realist principles of self-emancipation are critiqued in relation to their compatibility with decolonisation. Terms of reference within this dialogue are then supplemented from within writings by a range of others (Fanon, Said, Otto and Levinas), selected for their perceived significance in developing a dialectical praxis of personal and social transformation through spirit within the domain of strengthening community and protecting children.

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6

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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7

Forbes, Lauren L. "Approaching the Unfamiliar: How the Religious Ways of Aboriginal Peoples Are Understood in Delgamuukw v. British Columbia (1997)". Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23495.

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This thesis will explore how the Supreme Court of Canada understands and frames the religious ways of the Gitksan and Wet’suwet’en First Nations peoples, in the case Delgamuukw v. British Columbia (1997). The case started as a land claims case but at the Supreme Court level it became about whether Aboriginal oral knowledge could be used as historical evidence in a Canadian court of law, in particular for this dispute, as an aid for First Nations peoples to establish title to their traditional territories. The Court decided that Aboriginal oral knowledge could be used as evidence. This thesis does five things: 1. It examines some of the tools that can be used to examine and evaluate how the religious ways of Aboriginal peoples are discussed in law in Canada. Here it focuses on using a broad understanding of religion as “lived” to understand religion. It also establishes a social-scientific method of discourse analysis, drawn from a number of sources, to evaluate legal documents. 2. This thesis explores the socio-legal context in Canada in which Aboriginal peoples and their claims need to be understood. Here the presence of European and Christian views that are still present in society and social institutions in Canada and the way they affect how Aboriginal religious ways are understood is determined. The characteristics of law that make it difficult for Aboriginal claims to be understood and handled adequately in court in Canada are also investigated. 3. The third aspect that this thesis focuses on the markers of the religious ways of Aboriginal peoples in the Delgamuukw case and how are they understood in the Canadian socio-legal context. Here there is discussion of oral knowledge, land, crests, feasting and totem poles and what each might mean for the Gitksan and Wet’suwet’en peoples and how the legal system might have trouble handling them. 4. Analysis of the Delgamuukw case is the fourth part of this thesis. How the law understands and frames the religious ways of the Gitksan and Wet’suwet’en peoples in the Delgamuukw case are investigated. It is determined that the Court downplayed the religious ways of Aboriginal peoples (by “writing out”, by using vague language to refer to it or by not mentioning it at all); it did not do justice to Aboriginal beliefs by labeling oral knowledge as “sacred”; the Delgamuukw decision fell short of really treating oral knowledge as equal to other forms of historical evidence by excluding oral knowledge with religious content; legal adjudicators made pronouncements on the religious uses of land for the Gitksan and Wet’suwet’en and finally; land was quantified, regulated and title was diminished by the ability for the court to infringe on it. What these actions by the Court suggested about how it understands religion and the religious ways of Aboriginal peoples where also contemplated. It was noted that the law characterized issues and used language in particular ways to avoid discussing religion, to discount it as evidence, and used a Christian understanding of religion to comprehend Aboriginal religious ways, which did not do justice to their beliefs. 5. The last part of this thesis questions whether there other ways in which the law, and the majority of non-Aboriginal peoples in Canada, could come to better understand and handle the religious ways of Aboriginal peoples than they did in the Delgamuukw case. It determines that there are a number of indications that suggest that this is possible including, the unique historical situation of Canada, the teaching and communication skills present in many Aboriginal communities, the space opened surrounding the inclusion of oral knowledge as evidence in law, increasing dialogue with Aboriginal communities, and the current revaluation of history. Nevertheless, there is also an ambivalence on behalf of the law regarding whether or not it will go in the direction that could view Aboriginal religious ways in alternative ways which could result in a better understanding these ways on their own terms. The thesis concludes that according to analysis of the Delgamuukw case, law has difficulty understanding and handling the religious ways of Aboriginal peoples in Canada.

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8

Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850". Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3983.

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This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.

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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850". University of Sydney, 2008. http://hdl.handle.net/2123/3983.

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Doctor of Philosophy
This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details their significance in early colonial Australia. This thesis also considers the ways in which colonists’ Protestant values mediated their engagement with their surrounds and informed their behaviour towards the land and its indigenous inhabitants. It demonstrates that leading Protestants asserted and acted upon their particular values for industry, order, mission and biblicism in ways that contributed to the transformation of Aboriginal land. From the physical changes wrought by industrious agricultural labour through to the spiritual transformations achieved by rites of consecration, their specifically Protestant values enabled Britons to inhabit the land on familiar material and cultural terms. The structural basis for this study is provided by thematic biographies of five prominent colonial Protestants: Richard Johnson, Samuel Marsden, William Grant Broughton, John Wollaston and John Dunmore Lang. The private and public writings of these men are examined in light of the wider literature on religion and colonialism and environmental history. By delineating the significance of Protestantism to individual colonists’ responses to the land, this thesis confirms the trend of much recent British and Australian historiography towards a more religious understanding of the eighteenth and early nineteenth centuries. Its overarching argument is that Protestantism helped lay the foundation for colonial society by encouraging the transformation of the environment according to the colonists’ values and needs, and by providing ideological support for the British use and occupation of the territory. Prominent Protestants applied their religious ideas to Australia in ways that tended to assist, legitimate or even necessitate the colonisation of the land.

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10

Lee, Hsiao Ming, e 李曉明. "Modern Spirituality of Taiwan Aboriginal Totem". Thesis, 2008. http://ndltd.ncl.edu.tw/handle/12723441916876949434.

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碩士
中國文化大學
藝術研究所美術組
97
In the past several thousand years, “Nan Dao” or “South Island” People in Taiwan have insisted on living in their own way of life to control their own destiny and create their own aboriginal art culture. The motivation of their early original work of art originates from the necessity of tribal ritual of power. Despite the fact that tribal leaders no longer enjoy the elite status of their social and economic advantages, totemic forms still remain as the common symbolic languages. Oral literature and music often get lost caused by generations of passing away of tribal elders and lack of official record. As a result, visual works become the means of carrying on the tradition. The continued declining of the traditional culture is not a special phenomenon unique to aborigines of Taiwan. In fact, the Chinese “Han” people like any other ethnic people in the world are also facing the same challenge of cultural transformation under today’s rapid social and economic changes in spite of their rich and beautiful cultural heritage. The choice of preserving their own art and culture and in what aspect it should be preserved rests with people’s self-consciousness and self-independence rather than just going along with the flow. Totemic art dates back to the primeval times and results from the economic output of the hunting people. Ancient people used it to strengthen their organizational and social structure as well as religious beliefs. From the social points of view, it represents the relationships between and within tribal groups. By the same token, it distinguishes the connections between different tribal peoples. From the religious points of view, totems are supernatural power or relationships that are both respectful and protective to aborigines. During the process of modernization, traditional totems that were originally meant to convey clan or tribal group’s symbolic conceptions have evolved into symbols of modernization. Self-image is especially important for expressing individual styles. Modern totems convey symbol, style, image, sign and mark via various and multiple ways of thinking process. Hence, materials used to create totems are splendid, multi-faceted, and all-inclusive while forms are fresh and original. Skills applied are free-form and varied, touching multiple faces of real life. The totemic sketches produced by inventors creatively use both animal or plant materials to convert their inner conceptions to the intended spirituality and ideas.

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Livros sobre o assunto "Aboriginal spirituality"

1

Rosemary, Crumlin, e Knight Anthony, eds. Aboriginal art and spirituality. North Blackburn, Vic: Collins Dove, 1991.

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2

Stockton, Eugene. The Aboriginal gift: Spirituality for a nation. Alexandria, NSW, Australia: Millennium Books, 1995.

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3

Stockton, Eugene. The aboriginal gift: Spirituality for a nation. Lawson, NSW, Australia: Blue Mountain Education and Research Trust, 2015.

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4

1925-, Charlesworth M. J., e Charles Strong Memorial Trust, eds. Religious business: Essays on Australian aboriginal spirituality. Cambridge, U.K: Cambridge University Press, 1998.

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5

Cameron, Rod. Karingal: A search for Australian spirituality. Homebush, NSW: St. Pauls, 1995.

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6

Pattel-Gray, Anne. Aboriginal spirituality: Past, present, future perceptions of Christianity. North Blackburn, Vic: Dove, 1996.

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7

Friesen, John W. Aboriginal spirituality and biblical theology: Closer than you think. Calgary, Alta., Canada: Detselig Enterprises, 2000.

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8

Charlesworth, M. J. Ancestor spirits: Aspects of Australian Aboriginal life and spirituality. Geelong, Vic: Deakin University Press, 1990.

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9

The way of the pipe: Aboriginal spirituality and symbolic healing in Canadian prisons. Peterborough, Ont: Broadview Press, 1997.

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10

Joan, Hendriks, e Hefferan Gerry, eds. A spirituality of Catholic aborigines and the struggle for justice. [Kangaroo Point, Brisbane Qld.]: Aborigines & Torres Strait Islander Apostolate, 1993.

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Capítulos de livros sobre o assunto "Aboriginal spirituality"

1

Mlcek, Susan. "The Place of Individual Spirituality in the Pedagogy of Discomfort and Resistance". In Teaching Aboriginal Cultural Competence, 181–90. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7201-2_15.

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2

Kildea, Terrence, e Margaret Kumar. "Aboriginal Spirituality and Its Relationship to the Positioning of Research". In Positioning Research: Shifting Paradigms, Interdisciplinarity and Indigeneity, 196–213. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9789353282509.n11.

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3

Yilmaz, Devrim, e Michael Jarrett. "Aboriginal Language and Spirituality Within the Context of Riddim and Poetry: A Creative School Program". In Language and Spirit, 155–76. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-93064-6_6.

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4

Waldram, J. Β. "Aboriginal Spirituality in Corrections". In Native Americans, Crime, and Justice, 239–53. Routledge, 2019. http://dx.doi.org/10.4324/9780429040252-30.

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5

"Aboriginal Spirituality and the Land". In A Theology of Land, 163–222. ATF Press, 2019. http://dx.doi.org/10.2307/j.ctvpj77ws.10.

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6

"CHRISTIANITY AND ABORIGINAL RELIGIONS IN ABIA YALA". In Crosscurrents in Indigenous Spirituality, 49–59. BRILL, 1997. http://dx.doi.org/10.1163/9789004319981_004.

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7

Zuckermann, Ghil'ad. "Talknology in the Service of the Barngarla Language Reclamation". In Revivalistics, 227–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199812776.003.0007.

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This chapter introduces the fascinating and multifaceted reclamation of the Barngarla Aboriginal language of Eyre Peninsula, South Australia. In 2012, the Barngarla community and I launched the reclamation of this sleeping beauty. The presence of three Barngarla populations, several hours drive apart, presents the revival linguist with a need for a sophisticated reclamation involving talknological innovations such as online chatting, newsgroups, as well as photo and resource sharing. The chapter provides a brief description of our activities so far and describes the Barngarla Dictionary App. The Barngarla reclamation demonstrates two examples of righting the wrong of the past: (1) A book written in 1844 in order to assist a German Lutheran missionary to introduce the Christian light to Aboriginal people (and thus to weaken their own spirituality), is used 170 years later (by a secular Jew) to assist the Barngarla Aboriginal people, who have been linguicided by Anglo-Australians, to reconnect with their very heritage. (2) Technology, used for invasion (ships), colonization (weapons), and stolen generations (governmental black cars kidnapping Aboriginal children from their mothers), is employed (in the form of an app) to assist the Barngarla to reconnect with their cultural autonomy, intellectual sovereignty, and spirituality.

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Buttigieg, Olga. "Yingadi aboriginal immersion – a program to nurture spirituality 1". In Re-Enchanting Education and Spiritual Wellbeing, 161–74. Routledge, 2017. http://dx.doi.org/10.4324/9781315105611-14.

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"Integrating Spirituality and Domestic Violence Treatment: Treatment of Aboriginal Men". In Intimate Violence, 261–80. Routledge, 2013. http://dx.doi.org/10.4324/9780203049594-12.

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Lane, Belden C. "Deserts". In The Great Conversation, 132–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0009.

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The desert is often defined by what it isn’t—a place where you’re stripped of nonessentials, where language gives out. It’s no accident that the via negativa (apophatic spirituality) took shape in the desert landscape of fourth-century Egypt and Cappadocia. Gregory of Nyssa spoke of his heart’s desire being drawn to what he couldn’t put into words. The author encounters a similar reality in the outback of Western Australia, hiking an Aboriginal songline. Those who haven’t spent time in the desert may dismiss it as a negative landscape, defined by what isn’t there. But people who trust the desert as home delight in its quality of lean simplicity. The desert imagination thrives on the absence of what others consider essential. It revels in negation, attending to what isn’t seen, what can’t be proved, what provides no comforting assurances.

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