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1
Robinson, Cheryl Dorothy Moodai. "Effects of colonisation, cultural and psychological on my family /." View thesis, 1997. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031202.143301/index.html.
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2
Lapham, Angela. "From Papua to Western Australia : Middleton's implementation of Social Assimilation Policy, 1948-1962." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2007. https://ro.ecu.edu.au/theses/270.
Повний текст джерелаАнотація:
In 1948, after twenty years in the Papuan administration, Stanley Middleton became the Western Australian Commissioner of Native Affairs. State and Federal governments at that time had a policy of social assimilation towards Aboriginal people, who were expected to live in the same manner as other Australians, accepting the same responsibilties, observing the same customs and influenced by the same beliefs, hopes and loyalties. European civilization was seen as the pinnacle of development. Thus both giving Aboriginal people the opportunity to reach this pinnacle and believing they were equally capable of reaching this pinnacle was viewed as a progessive and humanitarian act. Aboriginal cultural beliefs and loyalties were not considered important, if they were recognized at all, because they were seen as primitive or as having being abandoned in favour of a Western lifestyle.
3
Arthur, William Stewart. "Between two worlds: Aboriginal cultural autonomy and economic assimilation in remote Western Australia in the 1980s." Master's thesis, University of Western Australia, 1990. http://hdl.handle.net/1885/269914.
Повний текст джерелаАнотація:
This thesis explores the possibility that in remote regions of
Australia there may be some contradiction between the aim of
economic assimilation as reflected in the policy of self management, and the aim of cultural autonomy as reflected in
the policy of self-determination. This is done by analysing
the way the work performed by Aboriginal people was organised
in the industries of a region of the west Kimberley of Western
Australia during 1985 and 1986.
The thesis concludes that cultural factors did appear to
influence the way that Aboriginal people were involved in the
economy, and that these factors were most prevalent where
Aboriginal control was greatest. However, it was noted that
other factors also influenced Aboriginal involvement in the
economy. These included the very low levels of training in all
industries and in economic management, as well as the
restrictions on full-time employment imposed by the region's
seasons.
The thesis also proposes that the Aboriginal traditional
attachment to remote regions, such as the west Kimberley, makes
economic assimilation and self-management difficult because of
the limited potential of such regions to provide the necessary
economic activity, within the mainstream economy of the nation state
4
Davis, Edward R. "Ethnicity and diversity : politics and the Aboriginal community /." Title page, table of contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phd2613.pdf.
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5
Birrell, Carol L. "Meeting country deep engagement with place and indigenous culture /." View thesis, 2006. http://handle.uws.edu.au:8081/1959.7/20459.
Повний текст джерелаАнотація:
Thesis (Ph.D) -- University of Western Sydney, 2006.Thesis submitted for the degree of Doctor of Philosophy to the University of Western Sydney, College of Arts, School of Education. Includes bibliographical references.
6
Walker, Roz. "Transformative strategies in Indigenous education a study of decolonisation and positive social change." Click here for electronic access, 2004. http://adt.caul.edu.au/homesearch/get/?mode=advanced&format=summary&nratt=2&combiner0=and&op0=ss&att1=DC.Identifier&combiner1=and&op1=-sw&prevquery=OR%28REL%28SS%3BDC.Identifier%3Buws.edu.au%29%2CREL%28WD%3BDC.Relation%3BNUWS%29%29&att0=DC.Title&val0=Transformative+strategies+in+indigenous+education+&val1=NBD%3A.
Повний текст джерелаАнотація:
Thesis (Ph.D.) -- University of Western Sydney, 2004.Title from electronic document (viewed 15/6/10) Presented for the degree of Doctor of Philosophy, University of Western Sydney, 2004. Includes bibliography.
7
Douglas, Heather Anne. "Legal narratives of indigenous existence : crime, law and history /." Connect to thesis, 2005. http://eprints.unimelb.edu.au/archive/00001751.
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8
Priestly, Jacqueline Rita. "Growing stronger together : cross-cultural nutrition partnerships in the Northern Territory 1974-2000 /." View thesis, 2003. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031219.105829/index.html.
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9
Babidge, Sally. "Family affairs an historical anthropology of state practice and Aboriginal agency in a rural town, North Queensland /." Click here for electronic access to document: http://eprints.jcu.edu.au/942, 2004. http://eprints.jcu.edu.au/942.
Повний текст джерелаАнотація:
Thesis (Ph.D.) - James Cook University, 2004.Thesis submitted by Sally Marie Babidge, BA (Hons) UWA June 2004, for the Degree of Doctor of Philosophy in the School of Anthropology, Archaeology and Sociology, James Cook University. Bibliography: leaves 283-303.
10
Morris, John. "Continuing "assimilation"? : a shifting identity for the Tiwi 1919 to the present." University of Ballarat, 2003. http://archimedes.ballarat.edu.au:8080/vital/access/HandleResolver/1959.17/14639.
Повний текст джерелаАнотація:
The Tiwi are the indigenous people of the Tiwi Islands, located off the Northern Territory mainland. In 1919, as a unique and distinct people they appeared to be in a position to maintain their identity, to resist absorption into western culture and to avoid some of the serious social problems that came to affect some other Indigenous communities. While aspects of the Tiwi culture and lifestyle were gradually modified or abandoned through contact with outside societies between 1919 and 2000, other traits remained strong or were strengthened. These included their relationship with the land, the local language, dancing and singing, and adoption customs. Forms of visual art, some introduced, brought fame to the Tiwi. Government policies on Indigenous matters changed dramatically over the twentieth century. The earlier ones, including assimilation programmes were discriminatory and restrictive. Later approaches to Aboriginal and Islander welfare, including land rights, had significant consequences for the Islanders, some beneficial, others detrimental in nature. From the 1970s, the departure of resident missionaries and government officers from the islands led to an influx of private European employees. The exposure to these people added to that which the Tiwi experienced as they travelled far beyond their islands. After 1972, the policies of self-determination and, then, self-management placed enormous strains on the Tiwi as they strove to meet the requirements of government, private enterprise and the wider society. New forms of land and local government controls replaced the law of the elders. A younger, western-educated generation now spoke on behalf of the people. Ultimately, under the influence of outside pressures, degrees of socio-cultural absorption occurred in the islands even though the official policy of assimilation had been abandoned. Fortunately, the strong identity of the Tiwi ensured a level of social cohesion capable of combating full assimilation into a wholly western lifestyle.Doctor of Philosophy
11
Lally, Janice. "The Australian aboriginal collection in the Museum für Völkerkunde, Berlin and the making of cultural identity /." Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000309.
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12
Everett, Kristina Lyn. "Impossible realities the emergence of traditional Aboriginal cultural practices in Sydney's western suburbs /." Phd thesis, Australia : Macquarie University, 2007. http://hdl.handle.net/1959.14/84406.
Повний текст джерелаАнотація:
"22nd November, 2006".Thesis (PhD)--Macquarie University, Division of Society, Culture, Media & Philosophy, Dept. of Anthropology, 2007.
Bibliography: leaves 301-330.
Introduction -- Between ourselves -- Two (or three) for the price of one -- Community -- Bits and pieces -- Space painting or painting space -- Talkin' the talk. Bunda bunya miumba (Thundering kangaroos): dancing up a storm -- Welcome to Country: talkin' the talk -- Messing with ceremony -- 'Ethnogenesis' and the emergence of 'darug custodians' -- Conclusion.
The thesis concerns an Aboriginal community, members of which inhabit the western suburbs of Sydney at the beginning of the twenty-first century. This particular group of people has emerged as a cultural group over the last twenty-five years. In other words, the community did not exist before the advent of Aboriginal land rights in Australia. It might be right to suggest that without land rights, native title and state celebrations and inclusions of Aboriginal peoples as multicufturalism, this particular urban community would not and could not exist at all. That, however, would be a simplistic analysis of a complex phenomenon. Land rights and native title provide the beginning of this story. It becomes much more interesting when the people concerned take it up themselves. -- The main foci in the thesis are the cultural forms that this particular community overtly and intentionally produce as articulations of their identity, namely public speaking, dancing, painting and ceremony. I argue that it is only through these yery deliberate collective practices of identity-making that community identity can be produced. This is because the place that the group claims as its own - Sydney - is always already inhabited by 'us' (the dominant society). Analysis of these cultural forms reveals that even if the existence of the group depends on land rights and, attempts to attract the ultimate 'authenticity' bestowed by native title, members of this group are not conforming to native title rules pertinent to what constitutes 'genuine' 'Aboriginality' for the purposes of winning land claims. Their revived traditions are pot what the state prescribes as representative of 'authentic' urban Aboriginal culture. -- The thesis analyses the ways in which urban Aboriginal peoples are makipg themselves in the era and context of native title. It considers the consequences of being themselves.
Mode of access: World Wide Web.
xii, 330, [8] leaves ill., maps
13
Gibbons, Sacha R. J. "Aboriginal testimonial life-writing and contemporary cultural theory /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18737.pdf.
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14
Hunter, Andrew G. "Philosophical justification and the legal accomodation of Indigenous ritual objects an Australian study /." Connect to thesis, 2006. http://portal.ecu.edu.au/adt-public/adt-ECU2006.0029.html.
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15
San, Roque Craig Mumford Sally. "Intoxication : 'facts about the black snake, songs about the cure' : an exploration in inter cultural communication through the Sugarman Project /." View thesis, 1998. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031125.132446/index.html.
Повний текст джерелаАнотація:
Thesis (Ph.D.) -- University of Western Sydney, Hawkesbury, 1998.At foot of title: Its origins, development, rationale and implications with performance script, performance video, reviews, evaluation and potential as a therapeutic paradigm considered. "Offered in submission for a Doctorate of Philosophy in the School of Social Ecology, University of Western Sydney" Bibliography : leaves 268-275.
16
Schroeder, Jacqueline. "Aboriginal cultural tourism : Uluru-Kata Tjuta National Park." Thesis, University of Sydney, 1995. http://hdl.handle.net/1885/276115.
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17
Priestly, Jacqueline Rita, University of Western Sydney, College of Social and Health Sciences, and School of Sociology and Justice Studies. "Growing stronger together : cross-cultural nutrition partnerships in the Northern Territory 1974-2000." THESIS_CSHS_SJS_Priestly_J.xml, 2003. http://handle.uws.edu.au:8081/1959.7/266.
Повний текст джерелаАнотація:
This thesis incorporates social history and consultative action research to analyse the development of cross-cultural nutrition services for Indigenous communities in the Northern Territory from 1974-2000 and promote the development of stronger partnerships in 1999-2001.The historical development of nutrition services is analysed against current theory and a model of capacity building for health promotion. Nutrition infrastructure and services have developed systematically, incrementally and substantially. Strengths include the development of enduring and successful inter-cultural partnerships and leadership.Two facilitative narratives which aim to improve inter-cultural knowledge sharing, strengthen capacity and promote participatory action in community based projects were developed, implemented and partially evaluated. Services can be further strengthened by long-term commitments to examining power issues, promoting improved Indigenous control and problem solving and comprehensive bi cultural evaluation that identifies significant indicators to improving outcomes. Participatory action research, facilitative story telling, capacity building, Indigenous education theory and critical social science can inform and guide these efforts in complementary ways.Master of Arts (Hons) (Critical Social Science)
18
Hodgson, Renata. "Perceptions of authenticity Aboriginal cultural tourism in the Northern Territory /." View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/32902.
Повний текст джерелаАнотація:
Thesis (Ph.D.)--University of Western Sydney, 2007.A thesis presented to the University of Western Sydney, College of Business, School of Management, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
19
Long, Stephen. "Gidyea fire : a study of the transformation and maintenance of Aboriginal place properties on the Georgina River /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18943.pdf.
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20
Barker, Tanuja. "An exploratory cross-cultural comparative study of Moreton Bay fisheries management /." [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16315.pdf.
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21
Blackmore, Ernie. "Speakin' out blak an examination of finding an "urban" Indigenous "voice" through contemporary Australian theatre /." Click here for electronic access to document: http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20080111.121828/index.html, 2007. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20080111.121828/index.html.
Повний текст джерелаАнотація:
Thesis (Ph.D.)--University of Wollongong, 2007."Including the plays Positive expectations and Waiting for ships." Title from web document (viewed 7/4/08). Includes bibliographical references: leaf 249-267.
22
Dunham, Amy. "Towards Collaboration: Partnership Between Indigenous and Non-Indigenous Australians in Art from 1970 to the Present." University of Cincinnati / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1306498911.
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23
Velazquez, Erick Huerta. "Listening to nature : towards a holistic negotiation framework : my experience in the development of the handbook for the incorporation of the Jagera Cultural Heritage Values into Brisbane City Planning /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17965.pdf.
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24
Batten, Bronwyn. "From prehistory to history shared perspectives in Australian heritage interpretation /." Thesis, Electronic version, 2005. http://hdl.handle.net/1959.14/445.
Повний текст джерелаАнотація:
Thesis (Ph.D.)--Macquarie University, Division of Society, Culture, Media and Philosophy, Warawara - Dept. of Indigenous Studies, 2005.Bibliography: p. 248-265.
Introduction and method -- General issues in heritage interpretation: Monuments and memorials; Museums; Other issues -- Historic site case studies: Parramatta Park and Old Government House; The Meeting Place Precinct - Botany Bay National Park; Myall Creek -- Discussion and conclusions.
It has long been established that in Australia contemporary (post-contact) Aboriginal history has suffered as a result of the colonisation process. Aboriginal history was seen as belonging in the realm of prehistory, rather than in contemporary historical discourses. Attempts have now been made to reinstate indigenous history into local, regional and national historical narratives. The field of heritage interpretation however, still largely relegates Aboriginal heritage to prehistory. This thesis investigates the ways in which Aborigianl history can be incorporated into the interpetation of contemporary or post-contact history at heritage sites. The thesis uses the principle of 'shared history' as outlined by the Council for Aboriginal Reconciliation, as a starting point in these discussions.
Electronic reproduction.
viii, 265 p., bound : ill. ; 30 cm.
Mode of access; World Wide Web.
Also available in print form
25
Maxey, Julian Dale. "Kooris adapting : an anthropological case study of the maintenance and reconstruction of the cultural identity of Aboriginal Australians in New South Wales, Australia /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487694702785088.
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26
Rowlings-Jensen, Emma. "Nuts, mountains and islands : a cultural landscapes approach to managing the Bunya Mountains /." [St. Lucia, Qld], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18222.pdf.
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27
Truscott, Keith. ""More than three "Rs" in the classroom" : a case study in Aboriginal tertiary business education." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2011. https://ro.ecu.edu.au/theses/925.
Повний текст джерелаАнотація:
This was an investigation of factors that assisted Australian Aboriginal students complete or incomplete a business course at a University in Perth between 2000 and 2010. The concept of resilience and related factors of inclusion and exclusion from the participants’ past were assumed clues by the researcher. The investigation involved four inquiries. First, the researcher reviewed recent statistics of Aboriginal population, education and employment. A short history of Aboriginal education in Western Australian was also made. Both reviews indicated Aboriginal people endured relative exclusion and a lower status than the mainstream population in areas of education and employment.
Second, the researcher assumed that a shared interdependency existed between distinct “ethnic groups” (Barth, 1969) in terms of “levels of engagement at the cultural boundaries”. The cultural boundaries consisted of four layers, namely observable behaviour and material artefacts, institutions, values and worldviews (Barney, 1973; P. D. Milnes & Grant, 1999b). At these “cultural boundaries” that the researcher explored, there were more than three “Rs” (i.e. reading, writing and arithmetic) concerns active in the classroom, namely the silent “R”, resilience.
Third, the researcher built upon the theoretical work of Francis’ (1981) ‘teach to the difference’, Nakata’s (1997) idea of ‘cultural interface’ and Milnes’ (2008) concept of ‘meeting place’. The researcher then adapted a new research model called ‘engagement at the cultural boundaries’.
Fourth, the researcher conducted a large case study on four samples. A short life-history interview was made of each sample: 1) a pilot study of a previous business graduate; 2) Aboriginal graduates (n=17); 3) Aboriginal non-graduates (n=13); 4) teaching and administrative staff (n=6). Then the pilot study and three groups of stakeholders were rated with a ‘resilience score’ in terms of their engagement at social and economic boundaries based on their personal, public, training and economic identities.
The researcher concluded that overall ten factors of resilience had assisted the Aboriginal students complete or incomplete the tertiary business course. These ten factors were: a strong self-reference point, sense of community, structured living, strong support network, stakeholders identifying with struggles, significant role models, strong status and a single mindedness to complete the task at hand, skills in crisis management, and a previous history of successful engagement at the cultural boundaries.
Besides the pilot study, the students who completed the tertiary business course had a high resilience score based on previously, strong inclusive engagements at the two key cultural boundaries, the social and economic boundaries. Those students who did not complete the tertiary business course still had a high resilience score, but showed less experiences and examples of inclusive engagement at the overall cultural boundaries prior to and for the duration of the tertiary business course. Teachers of Aboriginal students would do well to discern that Aboriginal students do have a high resilience score overall despite their publicly acknowledged low status and historic loss of economic power. Teachers and key stakeholders in Aboriginal tertiary education also would do well to recognise that some of the ten factors of resilience in Aboriginal tertiary students, especially those resilience factors linked to training and economic identity, require more focus and strengthening. The challenge for all stakeholders of tertiary education is to develop all factors of resilience so that Aboriginal students can experience more inclusion as the latter engage at the tertiary cultural boundary.
28
Lane, Jonathon. "Anchorage in Aboriginal affairs: A. P. Elkin on religious continuity and civic obligation." University of Sydney, 2008. http://hdl.handle.net/2123/3691.
Повний текст джерелаАнотація:
Doctor of Philosophy (PhD)In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.
29
Ford, Linda Mae, and linda ford@deakin edu au. "Narratives and Landscapes: Their Capacity to Serve Indigenous Knowledge Interests." Deakin University. School of Education, 2005. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20070614.105953.
Повний текст джерелаАнотація:
The thesis is a culmination of my research which drew on tyangi wedi tjan Rak Mak Mak Marranunggu and Marrithiel knowledge systems. These awa mirr spiritual knowledge systems have guided our Pilu for millennium and have powerful spiritual affiliation to the land and our continued presences. The understandings of the spiritual connectedness and our practices of relatedness have drawn on Pulitj, our deep awa mirr spiritual philosophy that nourishes us on our country. This philosophy gave us our voice and our presence to act in our own ways of knowing and being on the landscapes created by the Western bureaucratic systems of higher education in Australia to bring forth our Tyikim knowledge systems to serve our own educational interests.
From this spiritual Puliyana kunun philosophical position the thesis examines colonising constructions of Tyikim peoples, Tyikim knowledge systems in education, Tyikim research and access to higher education for Tyikim students. From the research, it is argued that the paradigm, within which the enclave-derived approach to Indigenous higher education is located, is compatible with the normalising imperialistic ideology of higher education. The analysis of the Mirrwana/Wurrkama participatory action research project, central to the research, supported an argument for the Mirrwana/Wurrkama model of Indigenous higher education. Further analysis identified five key pedagogical principles embedded within this new model as metaphorically equivalent to wilan~bu of the pelangu. The thesis identifies the elements of the spirituality of the narrative exposed in the research-in-action through the Marri kubin mi thit wa!. This is a new paradigm for Tyikim participation in higher education within which the Mirrwana/Wurrkama model is located. Finally, the thesis identifies the scope for Tyikim knowledge use in the construction of contemporary bureaucratic and institutionalised higher education ngun nimbil thit thit teaching and learning experiences of Tyikim for the advancement of Tyikim interests. Here the tyangi yigin tjan spiritual concepts of narrative and landscape are drawn upon both awa mirr metaphorically and in marri kubin mi thit wa Tyikim pedagogical practice.
30
Rheault, Haunnah. "Examining the chronic disease health literacy of First Nations Australians: A mixed methods study." Thesis, Queensland University of Technology, 2022. https://eprints.qut.edu.au/228618/8/Haunnah%20Rheault%20Thesis.pdf.
Повний текст джерелаАнотація:
Chronic disease is the most significant contributor to the mortality gap between Australia’s First Nations people and the overall Australian population. This study explored chronic disease self-management and health literacy in First Nations adults living in remote Queensland. Key findings were poor communication by healthcare providers coupled with limited health literacy abilities of individuals were the major barriers to active engagement with managing chronic disease. Providing a supportive health literacy environment and the provision of appropriate health information delivered in a cultural safe way using clinical yarning, may assist with closing the gap in First Nations people.
31
Beale, B. L. "Maternity services for urban Aboriginal women : experiences of six women in Western Sydney /." View thesis, 1996. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030613.161127/index.html.
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32
McPhail-Bell, Karen. ""We don't tell people what to do": An ethnography of health promotion with Indigenous Australians in South East Queensland." Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/91587/1/Karen%20McPhail-Bell%20Thesis.pdf.
Повний текст джерелаАнотація:
This thesis contributes to the decolonisation of health promotion by examining Indigenous-led health promotion practice in an urban setting. Using critical ethnography, the study revealed dialogical, identity-based approaches that centred relationship, community control and choice. Based on the findings, the thesis proposes four interrelated principles for decolonising health promotion and argues that Indigenous-led health promotion presents a way to bridge the rhetoric and practice of empowerment in Australian mainstream health promotion practice.
33
Reif, Alison. "Waves of change : economic development and social wellbeing in Cardwell, North Queensland, Australia." University of Western Australia. School of Social and Cultural Studies, 2008. http://theses.library.uwa.edu.au/adt-WU2009.0184.
Повний текст джерелаАнотація:
This thesis is an anthropological study of local understandings of economic development in a small regional town in far North Queensland, Australia. How do preferences regarding lifestyle and social wellbeing impact on those living in the community? The study takes a particular interest in the aspirations, values and choices of the residents and their desires for the future and the future of their town. Throughout this thesis I argue that social wellbeing and lifestyle are important factors in Cardwell residents' choices and feature predominantly in their approaches to economic development. I contextualise this study through a comparative analysis of the effects of economic development on the wellbeing and lifestyle of Aboriginal and non-Aboriginal people in the Cardwell region of north Australia. This comparison arises firstly from an anthropological interest in the circumstances of Australian Aboriginal people as a significant minority in regional towns. Explicit attention is directed toward the Aboriginal people of the Cardwell region as they constitute a socially and culturally distinct sector of the local population. Secondly, my study explores ways in which comparative work of this kind may be instructive on cultural issues relevant to economic development. This is a study of Aboriginal and non-Aboriginal people, who live in similar circumstances, and who, I propose, regard factors other than economic development as important. It is argued that while the Cardwell region does not provide ample nor a variety of economic opportunities, outward migration remains undesirable to many residents.
34
Tan, Carole A. "'Chinese Inscriptions': Australian-born Chinese Lives." Thesis, University of Queensland, 2004. https://eprints.qut.edu.au/1826/1/1826_abstract.pdf.
Повний текст джерелаАнотація:
This thesis represents a transdisciplinary study based on qualitative research and critical analysis of oral history interviews and the personal narratives of sixty-seven Australian-born Chinese. It uses cultural studies approaches to investigate the diverse ways Chineseness becomes inscribed into the lives of Australian-born Chinese. It investigates diverse ways Chineseness becomes inscribed into the lives of Australian-born Chinese within three social and cultural spaces Australian-born Chinese inhabit. These are the family, mainstream Australian society and Chinese diasporic spaces located in China and Australia. In examining these three social and cultural spaces, this study seeks to demonstrate that Chineseness represents an inescapable ‘reality’ Australian-born Chinese are compelled to confront in their everyday lives. This ‘reality’ exists despite rights of birth, generational longevity, and strong national and cultural identities and identifications grounded in Australia, and whether or not Australian-born Chinese willingly choose to identify as ‘Chinese’. Nevertheless, despite the limits of Chineseness Australian-born Chinese experience in their lives, this study demonstrates that Australian-born Chinese are individual agents who devise a range of strategies and tactics which empower them to negotiate Chineseness in relevant and meaningful ways of their own choosing.
35
Ford, Payi-Linda. "Narratives and landscapes their capacity to serve indigenous knowledge interests /." Click here for electronic access to thesis: http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953, 2005. http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953.
Повний текст джерелаАнотація:
Thesis (Ph.D.)--Deakin University, Victoria, 2005.Submitted to the School of Education of the Faculty of Education, Deakin University. Degree conferred 2006. Includes bibliographical references (leaves 211-225)
36
Elder, David R. "The social construction of Aboriginal fringe-dwellers." Master's thesis, 1987. http://hdl.handle.net/1885/116806.
Повний текст джерелаАнотація:
Since the early days of the colonization of
Australia, governments have established commissions and
committes of inquiry to investigate and to provide them
with advice about solutions to the Aboriginal 'problem'.'
These inquiries, as Woenne notes, have also had an
educative aspect, informing the general public of the 'true
state of affairs' of the Aboriginal situation, (woenne
1979:324-56) The passing of the 1967 referendum and the
establishment of Aboriginals as an issue of public interest
has seen an increasing reliance by governments on the
advisory and educative functions of such inquiries. Current
policies of self-determination and self-management have
contributed to this trend as governments have established
inquiries to consult with Aborigines and provide them with
advice that ostensibly reflects Aboriginal needs and
desires. Despite this trend there are few studies of such
inquiries. (Woenne 1979 and Australian Institute of
Aboriginal Studies 1984) This thesis is about one of these
inquiries, that of the House of Representatives Standing
Committed on Aboriginal Affairs into fringe-dwelling
Aboriginal communities.
37
Jenkins, Stephen (Stephen William). "Australia's Commonwealth Self-determination Policy 1972-1998 : the imagined nation and the continuing control of indigenous existence." 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phj522.pdf.
Повний текст джерелаАнотація:
"September 2002." Includes bibliographical references (leaves 336-366) Argues that the Australian nation is the primary obstacle to the granting of self-determination to indigenous people because it is imagined and constituted as a monocultural entity, one that resists any divisions within the national space on the basis of culture or 'race'.
38
Jenkins, Stephen (Stephen William). "Australia's Commonwealth Self-determination Policy 1972-1998 : the imagined nation and the continuing control of indigenous existence / Stephen Jenkins." Thesis, 2002. http://hdl.handle.net/2440/21932.
Повний текст джерелаАнотація:
"September 2002."Includes bibliographical references (leaves 336-366)
vii, 366 leaves ; 30 cm.
Argues that the Australian nation is the primary obstacle to the granting of self-determination to indigenous people because it is imagined and constituted as a monocultural entity, one that resists any divisions within the national space on the basis of culture or 'race'.
Thesis (Ph.D.)--University of Adelaide, Dept. of Politics, 2002
39
Birrell, Carol L., University of Western Sydney, College of Arts, and School of Education. "Meeting country : deep engagement with place and indigenous culture." 2006. http://handle.uws.edu.au:8081/1959.7/20459.
Повний текст джерелаАнотація:
This thesis explores place-based experiences of non-Indigenous persons in Australia. It examines the extent to which it is possible for non-Indigenous persons to enter deeply into Indigenous ways of seeing and/or knowing place and what the implications of this may be in terms of personal identity and belonging in Australia today. The thesis draws upon the emerging cross-disciplinary field of place studies and is embedded in the discursive space of the encounter between Western and Indigenous knowledge systems. The Indigenous concept of ganma, meaning ‘meeting place’, the meeting of saltwater and freshwater bodies, is the organising principle by which the encounter is examined. Because place-based experiences are the central focus of this study, phenomenology has been chosen as the methodological framework that can hold the complexity, multilayered meaning and ambiguity characteristic of the human experience. What informs this research is a hermeneutic phenomenological inquiry. The specific methods used to carry through such an approach involve three aspects: observations of and conversations with Aboriginal Yuin Elder Uncle Max Harrison in order to shed light on the cross cultural experience; open-ended phenomenological interviews with four participants who received land-based teachings with the Elder aimed at bringing forth the quality of their experiences; and first person phenomenological research through different forms of textual production that reflect the nature of deep engagement and dialogue with place. The discussion chapters confirm the complexities of the encounter between two cultures yet demand a rethink of the intercultural space, the ganma. A new notion of ganma is proposed where a shared sense of place between Indigenous and non-Indigenous persons is Participants in the research had a powerful and profound embodied experience of Aboriginal culture, of Aboriginal place or country. These outcomes derive not through borrowing from or wholesale appropriation of another culture, but from direct experiencing and through direct dialogue. The nexus of the interchange is revealed to be an exceedingly complex structure. First, place is no blank space - it is inscribed and saturated with meaning. Country continues to exert its influence, inform, evolve and reveal itself. The potency of country is particularly strong when that site is a sacred site. Second, the influence of the Aboriginal Elder, as mediator of the teaching sites, has considerable impact. Third, the individual’s own psychic contents are brought to bear in any relationship with place. It is posited that an unhinging takes place that allows the shift from one mode of experiencing reality, a Western way of inhabiting the world, to another mode, an Indigenous way of being in the world. The venturer into the new ganma straddles both worlds, is able to adjust to the transfer of knowledge from one cultural context to another and adopts aspects of both cultures into their new conceptual framework. This new merging of the ancient and the modern incorporates place as inscribed with ancient meanings and place with new meanings and new inscriptions. Narratives of place embody the evolving notion of switching modes of reality to switching modes of being as new ongoing forms that challenge existing cultural explanations. The integration of an Aboriginal worldview in non-Indigenous persons may be leading towards the development of a new sensitivity that connects us with place, more informed by Indigenous ways of being.Doctor of Philosophy (PhD)
40
Jago, Jacqueline. "Genocide, culture, law: aboriginal child removals in Australia and Canada." Thesis, 1998. http://hdl.handle.net/2429/8157.
Повний текст джерелаАнотація:
This thesis makes the legal argument that certain histories of aboriginal child
removals in Canada and Australia, that is, the residential school experience in Canada, and
the program of child institutionalization in Australia, meet the definition of 'genocide' in
Article II of the Convention on the Prevention and Punishment of the Crime of Genocide.
My primary focus is on that Convention's requirement that an act be committed with an
"intent to destroy a group". My first concern in formulating legal argument around the
Convention's intent requirement is to offer a theory of the legal subject implicit in legal
liberalism. Legal liberalism privileges the individual, and individual responsibility, in order
to underscore its founding premises of freedom and equality. The intentionality of the
subject in this framework is a function of the individual, and not the wider cultural and
historical conditions in which the subject exists. Using a historical socio-legal approach, I
attempt to develop a framework of legal subjectivity and legal intent which reveals rather
than suppresses the cultural forces at work in the production of an intent to genocide.
Having reacquainted the subject with the universe beyond the individual, I move
on with the first limb of my legal argument around intent in the Genocide Convention to
address the systemic means through which child removal policy was developed and
enforced. In this, I confront two difficulties: firstly, the difficulty of locating in any single person
an intent to commit, and hence responsibility for, genocide; and secondly, the
corresponding difficulty of finding that a system intended an action in the legal sense. I
respond to both of these difficulties by arguing for a notion of legal subjectivity which
comprehends organisations, and correspondingly a notion of intent which is responsive
(both on an individual and an organisational level) to systematically instituted crimes such
as genocide.
The second limb of my argument around intent confronts the defence of
benevolent intent. In this defence, enforcers of child removals rely on a genuine belief in
the benevolence of the 'civilising' project they were engaged in, so that there can be no
intent to destroy a group. I reveal the cultural processes at work to produce the profound
disjunction between aboriginal and settler subjectivities, especially as those subjectivities
crystallize around the removal of aboriginal children. I locate this disjunction in the twin
imperatives of colonial culture, those of oppression and legitimation. I argue that colonial
culture exacts a justification for oppression, and that aboriginal people have been
"othered" (in gendered, raced, and classed terms) to provide it. Intent to destroy a group,
then, will be located via an enquiry which confronts the interests of colonial culture and
aligns them firstly with the oppression of aboriginal people, and secondly with the
discourses which developed to render that oppression in benevolent terms. The
interpretation of the Genocide Convention is thus guided by the demands of context: and
in context is revealed an intent to genocide by child removal.
41
Davis, Edward R. "Ethnicity and diversity : politics and the Aboriginal community / Edward R. Davis." Thesis, 1991. http://hdl.handle.net/2440/19654.
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42
Hodgson, Renata, University of Western Sydney, College of Business, and School of Management. "Perceptions of authenticity : Aboriginal cultural tourism in the Northern Territory." 2007. http://handle.uws.edu.au:8081/1959.7/32902.
Повний текст джерелаАнотація:
Since the 1970s there has been a growing interest in Indigenous cultures globally. In Australia, the recognition that Aboriginal art and culture represents a distinct component of Australian identity has resulted in increased promotion of Aboriginal cultures and heritage sites as unique tourist attractions, mainly since the 1990s. Research indicates that there is a significant international interest in Australian Indigenous cultures. In particular, it has been suggested that tourists want to experience ‘real’ Aboriginal culture and that they desire ‘authentic and genuine’ Aboriginal cultural experiences. Despite the fact that the concept of authenticity remains important to the different stakeholder groups of Aboriginal tourism, including tourists, tour operators and promoters as well as State/Territorial Governments, limited understanding exists as to what ‘authentic’ Aboriginal culture and, in particular, ‘authentic’ Aboriginal tourism experiences constitute in the minds of these stakeholders. Whilst an abundance of research exists that has addressed the issue of authenticity in different tourism settings, the majority of studies have treated the concept of authenticity as something given and have used quantitative tools to analyse the authentic-inauthentic binary. However, research utilising such methods has failed to uncover the different perspectives and meanings respondents may hold of the notion of authenticity. Notably, the perceptions of authenticity in Indigenous tourism have received little attention. The few existing studies on authenticity in Indigenous tourism settings have given emphasis to differing agendas, and have therefore provided only a piecemeal understanding of how authenticity is perceived and interpreted by the different stakeholders of Indigenous tourism. More importantly, research on Aboriginal hosts’ perceptions of authenticity is virtually non-existent. Yet, clarification of how tourists and hosts perceive authenticity in Aboriginal tourism is essential when addressing issues of accreditation and branding as well as key marketing objectives that aim to promote ‘authentic’ Aboriginal tourism experiences. This study seeks to address the gaps within the tourism literature surrounding authenticity in Aboriginal tourism. The aim is to understand the concept of authenticity in Aboriginal tourism from a stakeholder perspective. The study is guided by two main research questions: What are the perceptions of authenticity of tourists as well as tour providers and their employees? and Are theoretical perspectives of the notion of authenticity shared by those stakeholders? More specifically, this study investigated five important issues: 1) tourists’ perceptions of authenticity at three different Aboriginal cultural tours; 2) the perceptions of three Aboriginal cultural tour operators and their employees in regard to authenticity; 3) whether there were any discrepancies and/or similarities between the perceptions of tour operators/employees and tourists about what constitutes an authentic Aboriginal tourism experience; 4) whether any of the different theoretical perspectives of authenticity were shared by tourists and tour operators/employees; and 5) whether a conceptual framework could be developed that provides an overview of salient elements explaining the formation of perceptions of authenticity within Aboriginal cultural tourism experiences. In order to examine the research questions a qualitative research methodology grounded in the constructivist paradigm was adopted. This paradigm was chosen as it reflects the exploratory nature of the research and allows for flexibility throughout the research process. This study utilised qualitative in-depth semi-structured interviews as the primary data collection method together with participant observation. Data was collected from 92 interviews, consisting of 72 tourists and 20 employees, within three Aboriginal cultural tour companies in the Northern Territory. The three different Aboriginal cultural tours chosen for the purpose of this study were: Tiwi Tours at Bathurst Island, Manyallaluk Aboriginal Cultural Tours near Katherine and Anangu Tours at the Uluru-Kata-Tjuta National Park. The results of this research revealed that respondents hold multiple constructions of the notion of authenticity. In general, however, most respondents associated an authentic Aboriginal cultural tour experience with a genuine experience which does not feel contrived, staged or ‘plastic’. In particular, the study found that respondents’ perceptions of authenticity can be grouped into four elements. The first element consisted of the background and role of the Aboriginal tour guide, which was found to be a major factor influencing respondents’ perceptions on whether the tour was offering an authentic experience. The second element is characterised by the tourists’ search for ‘real’ and ‘genuine’ Aboriginal people. Here, respondents equated authenticity with the opportunity to visit a ‘real’ Aboriginal working community and to be able to experience Aboriginal people in an everyday setting. Respondents were found to hold preconceived notions and images in their minds as to who ‘real’ Aboriginal people are and what their ‘authentic’ lifestyle should involve. In addition, the majority of respondents defined authentic Aboriginal culture as the contemporary culture of Aboriginal people. Consequently, an authentic Aboriginal cultural tour experience was conceived in terms of gaining an insight into the contemporary lifestyle of Aboriginal people. The third element that contributed to the experience of authenticity is associated with having the opportunity to see and/or purchase authentic Aboriginal arts and crafts. Respondents perceived a product as authentic if it conformed to specific criteria, such as reflecting uniqueness and originality and being handmade by a local artist. Verification of authenticity was also generated by the shopping experience itself, for example meeting the artist and watching how the craft is produced. Finally, the fourth element in the construction of authenticity is related to tourists’ perceptions of the dance performance. Some respondents recognised this as a contrived experience that lacked ‘traditional’ authenticity, while some respondents wanted to see an authentically contrived or staged cultural performance as this was regarded as an occasion for entertainment and enjoyment. Furthermore, the findings of this study suggested that respondents generally referred to the authenticity of toured objects (object authenticity) when describing their perceptions of an authentic experience. The majority of tourists and employees employed a constructivist approach within their conceptualisation of the notion of authenticity. Only a small number of tourists appeared to hold attitudes similar to the objectivist and postmodern perspectives.Doctor of Philosophy (PhD)
43
Hannah, Mark. "Constituting marriage : Indigenous and inter-cultural marriage and power of 'protectors'." Phd thesis, 2005. http://hdl.handle.net/1885/150293.
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44
Ngan, Lucille Social Sciences & International Studies Faculty of Arts & Social Sciences UNSW. "Identity and Life Course: A Long-term Perspective on the Lives of Australian-born Chinese." 2007. http://handle.unsw.edu.au/1959.4/40567.
Повний текст джерелаАнотація:
This thesis examines the construction of ?Chineseness? by Australian-born Chinese through their interactions with mainstream ?white? society and Chinese diasporic communities in Australia. It represents an interdisciplinary study based on qualitative research and critical analysis of forty-three in-depth interviews with Australian-born Chinese whose families have resided in Australia for three generations or more. Diasporic narratives, fraught with contentions over belonging and difference, often lead to ambiguous ramifications of identity formation. While the notion of hybridity problematises the unsettling boundaries of identities, there is still a continuing perception that ethnic identification decreases over successive generations, resulting in assimilation. However, contrary to this assumption, this study shows that subsequent generations also encounter complicated experiences involving both feelings of cultural ambivalence and enrichment. While the rewriting of identity takes place against the varying circumstances of resettlement, the experiences and transitions across the respondents? life course concurrently inscribes Chineseness onto their lives in diverse ways. Furthermore, Chineseness is continually (re)constructed through decentered connections with an imaginary homeland. Consequently, despite generational longevity, strong affinities with Australian society and longstanding national identities grounded in Australian culture, Chineseness is still a significant part of their identity, whether they willingly choose to associate with it or not. The focus on revaluating the concept of Chineseness and elucidating the sense of identity of sequential generations has important ramifications for the development of a more informed theoretical model for understanding the long-term effects of migration, especially on the process of identity formation and feelings of home and belonging.
45
Clarke, P. A. (Philip Allan). "Contact conflict and regeneration : aboriginal cultural geography of the Lower Murray, South Australia / Philip Allan Clarke." 1994. http://hdl.handle.net/2440/21559.
Повний текст джерелаАнотація:
Bibliography: leaves 361-390.425, [50] leaves : ill. (chiefly col.), maps ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, Dept. of Geography and Anthropology, 1995
46
Clarke, P. A. (Philip Allan). "Contact conflict and regeneration : aboriginal cultural geography of the Lower Murray, South Australia / Philip Allan Clarke." Thesis, 1994. http://hdl.handle.net/2440/21559.
Повний текст джерела
47
Wille, Janecke. "A tree is not a tree without its leaves... Exploring integration and belonging among south Sudanese Australians in Canberra." Phd thesis, 2014. http://hdl.handle.net/1885/173568.
Повний текст джерелаАнотація:
Increasingly people move across borders in attempts to resettle in unfamiliar environments. Often these people are refugees, fleeing familiar settings due to conflict, war, political persecution or environmental changes. In their new location, they are expected to integrate and develop a sense of belonging. This integration is mainly concerned with a two-way process of adapting and settling, with measurable outcomes such as citizenship, employment, political participation, housing and access to welfare (Ager and Strang, 2008:26; Atfield et al., 2007; Castles et al., 2002). Belonging is often discussed as the expected end-result of this integration process where a sense of shared values and understanding is cultivated (Vasta, 2009), a sense of home, community and acceptance is achieved (Hamaz and Vasta, 2009); and feelings of connectedness realised (Atfield et al., 2007). This thesis argues that analyses of integration and belonging are intertwined, combining structural outcomes of an integration process and the emotional aspects of belonging. Integration is analysed as an experience for new arrivals, while belonging is analysed as the affective state of this experience. The research examines the experiences of South Sudanese Australians establishing their new lives in Canberra, Australia. Data was gathered through face-to-face interviews as well as observation and participation. I use Ager and Strang's (2008) theoretical framework of integration where ten 'domains' are identified to analyse possible outcomes. Into this framework I introduce the concept of belonging as the emotional aspect, which involves the interplay between self, agency and structural positioning (Hamaz and Vasta, 2009). The majority of participants' narratives revealed that integration and belonging occur when people feel a sense of equal opportunity in quotidian and mutual interactions with others. Experiences of recognition and mutuality emerged as essential for the development of a sense of belonging in the participants' narratives. These experiences differed among the participants, particularly with regard to their gendered position within social structures. Through emphasizing the co-constitution of integration and belonging, and the interdependence between self, agency and structural position, my data revealed how experiences of mutuality in social relations (social capital) can lead to a sense of common belonging in a new country.
48
Cooper, David Edward. "An unequal coexistence: From 'station blacks' to 'Aboriginal custodians' in the Victoria River District of Northern Australia." Phd thesis, 2000. http://hdl.handle.net/1885/9513.
Повний текст джерелаАнотація:
The thesis addresses the broader theme of coexistence between black and white
Australians through an extended case study of the mediation of overlapping Aboriginal
‘heritage’ interests in land with the interests of non-Indigenous landowners and land managers in the Victoria River District of the Northern Territory (the ‘VRD’). The thesis shows that while an historical perspective reveals marked changes in many of the outward manifestations of intercultural relations (for example, changes in white categorisations of Aboriginal people from ‘station blacks’ to ‘Aboriginal custodians’, and
changes in the conduct of relations from violent to non-violent behaviours), the overall tenor of relations has changed little. The VRD community remains ‘racially’ segregated, characterised by separate cultural domains, poor intercultural communication and entrenched Aboriginal marginality and socio-economic disadvantage. The thesis shows how recognition of Aboriginal heritage interests in land is largely determined by the parameters of this pattern of relations, which are analysed in the thesis through the themes of power, cultural difference and strategic action. The thesis also examines the Western paradigm of heritage, from its conceptual origins to the structures and processes which have subsequently been developed in Indigenous heritage policy, including heritage protection legislation and processes of consultation. The integration
of heritage protection with development approvals processes has created many
difficulties for Aboriginal communities in the VRD, whose heritage interests are often
placed in opposition to the economic interests of the wider Australian community. The thesis endorses a coexistence approach to mediating Indigenous heritage interests
with the interests and needs of non-Indigenous land owners and land managers. This must include effective statutory protection of Indigenous heritage interests together with mechanisms and resources to promote and negotiate voluntary agreements
between Indigenous and non-Indigenous stakeholders.
49
Saunders, Jane E. "Between surfaces a psychodynamic approach to cultural identity, cultural difference and reconciliation in Australia /." 2006. http://wallaby.vu.edu.au/adt-VVUT/public/adt-VVUT20071129.092250/index.html.
Повний текст джерела
50
Saunders, Jane E. "Between surfaces: a psychodynamic approach to cultural identity, cultural difference and reconciliation in Australia." Thesis, 2007. https://vuir.vu.edu.au/1452/.
Повний текст джерелаАнотація:
The impetus for this enquiry came from two experiences with an Aboriginal Other, which prompted the initial research questions: “Why does the existence of an Aboriginal Other threaten a white sense of belonging?” and; “What are the mechanisms and purposes of aggression towards, or exclusion of, that which represents otherness in the Australian context?” In the introductory chapters, the author’s experiences at Lake Mungo and Legend Rock are presented as case studies to illustrate Wittgenstein’s (1953/1968) concept of the ways that subject positions are constructed through language games and hegemonic discourses. Psychodynamic theories of identity formation have been applied to the analysis of these cases to argue that the unconscious construction of Australia as a good, white and Christian nation has acted to overwrite Aboriginal perspectives and to position Aboriginal people at the margins of society. In Chapter One the case of Lake Mungo was presented to illustrate the ways that language games function as cultural frames, through which all experience is filtered. As well, Buhler’s (1934/1990) conception of the deictic and symbolic fields, and the role of the proper noun in allowing or disallowing individuals to occupy a position in the symbolic order as subjective agents was discussed. Here, a relationship between cultural framing and the construction of hegemonic discourses which act to position all that is Other outside positions of enunciation was posited. This was followed by a brief exploration of the concept that the lives of Aboriginal people are organized according to an ontological position that differs in fundamental ways from the world view of the white mainstream. Specifically, it was argued that the social realities of Aboriginal people are embedded within their relation to land and the kinship obligations associated with belonging to a particular community in a particular place. A series of hypothetical indices of difference, based on Margaret Bain’s (1992) research into a semi-remote Aboriginal community at Finke, in Central Australia, was presented. The centrality of whiteness as an organizing principle in Australia was illustrated by Barton’s (1901) “A White Australia” speech, made at the time of Federation. In the ensuing investigation of the way that the dominant culture has constructed an ideal image of the typical Australian, it was suggested that white Australians identify with a mythical Good Australia though white discourses of enlightened nation building and Empire, in which Aboriginal culture has been “mapped and managed” into a museum context and Aboriginal people have been rendered as “metonymically frozen into an extinct past” (Hemming, 2003, pp. 1-3). In Chapter Two, a case study approach, based on Freud’s model of analysis as an archaeology of the present, was used to explore the mechanisms behind the occlusion of Aboriginality as a presence in the case of Legend Rock. The Freudian (1919) concept of the uncanny was critical to the investigation of the particular anxieties around belonging that are evoked for white Australians when confronted with the unfamiliar Aboriginal presence in familiar spaces. In this section of the thesis, Gelder and Jacob’s (1999) characterization of the overturning of the legal fiction of terra nullius after Mabo as the return of the repressed was discussed. In Chapter Three, the rationale for using a case study approach to address the guiding hypothesis and the propositions to be investigated in the current study are outlined. Chapter Four introduces Lacan’s (1949/2002) conceptualization of the mirror stage, during which identifications are formed and the ego, or “I” is first recognized, as well as Klein’s (1937/1964) theory of primitive defence mechanisms. The ideas of these clinicians were used to explore the function of the Other in both normal development and in pathological states. This literature was then applied to an investigation of the process of othering as it has manifested in the Australian context in more general terms. Rutherford’s (2000) thesis: that an Australian ego-ideal has been based on the identification with a mythical being-without-lack, provided a starting point for analysis of the ways that white Australia has constructed a veil around cultural difference in order to defend against acknowledging the fact that Aboriginal peoples have been profoundly damaged by the practices and processes of colonization, and that these practices and processes continue to damage current generations of Aboriginal people. In Chapter Five, it was argued that, after Mabo, white Australians have had no choice but to adopt one of two defensive positions with respect to Aboriginal Australia. Following Money-Kyrle’s (1951) reading of Klein, these positions were nominated as being characterized by either persecutory or depressive guilt. The rejection of the Aboriginal story of Legend Rock was posited as representing the persecutory position, which was discussed in terms of the phenomenon of the rise of Pauline Hanson and One Nation. It was argued that the denial of Aboriginal rights, and attacks on Aboriginal people as the recipients of special treatment, could be explained as representing the manic defence of a large minority of the white mainstream in response to perceived threats to identifications with the Good Australia evoked by the recognition of Native Title. As Klein has explained, the manic defence is driven by anxiety and functions through the primitive psychological process of splitting, whereby internalized good (ego syntonic) objects are retained and internalized bad (ego dystonic) objects are projected onto the scapegoated Other. In the case of One Nation, Aboriginal people were represented as “greedy” people who wanted to take away “our backyards”. By contrast, it was argued that many white Australians had adopted the more difficult depressive position, which was best exemplified by Paul Keating’s (1993) Redfern Park Speech. The processes of splitting and projection that characterize the persecutory position enable us to repress the knowledge that we have inflicted harm, and thereby escape feelings of guilt. Depressive guilt, on the other hand, is associated with the painful awareness that harm has been done and a desire to make reparation to the damaged psychic object. This desire was manifest in the emergence of grass roots movements, such as Australians for Reconciliation, comprised mainly of white Australians, who organized their own responses to the stance taken by Pauline Hanson’s One Nation Party. Australians who wished to amend past wrongs were frustrated by the inertia of the Wik debate, the failed referendum for a republic, the Treaty debate, and the dismantling of the Aboriginal Tent Embassy in Canberra. Ordinary citizens walked over bridges and contributed to the Sea of Hands in their tens of thousands to show their solidarity with Aboriginal people. The “Sorry” books were in answer to the Howard administration’s steadfast refusal to make an apology and offer compensation to the Stolen Generations, as had been recommended by Wilson and Dodson’s (1997) Bringing them Home Report. Chapter Six outlined the epistemological and methodological framework within which the research was conducted. In this section, the ethics of conducting research with indigenous communities has been presented, and the reasons for adopting a critical approach to psychological research are explained. The primary data from the interviews was presented in Chapters Seven, Eight and Nine. Data was organized into sections according to the main themes that were raised by the indigenous participants, accompanied by relevant commentary from the non-indigenous contributors. The analysis of the emergent themes has been presented alongside the data within each section. In Chapter Seven, the guiding hypothesis that Bain’s (1992) indices of difference would be salient for a cohort of Aboriginal people living in urban and regional environments was partially supported. The Aboriginal participants’ subjective experience of their Aboriginal identity was explored In Chapter Eight. In Chapter Nine, Lacan’s concept that the unconscious is structured like a language, together with his emphasis on the role of metaphor in creating the illusion of fixed meanings, was used to investigate how Aboriginal narratives of identity have been influenced by representations of Aboriginality in both mainstream and indigenous communities. In Chapter Ten, a summary of findings, conclusions and recommendations has been presented.