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1
Folds, Ralph, and Djuwalpi Marika. "Aboriginal Education and Training at the Crossroads: Reproducing the Present or Choosing the Future?" Aboriginal Child at School 17, no. 2 (May 1989): 5–12. http://dx.doi.org/10.1017/s0310582200006672.
Повний текст джерелаАнотація:
Over the years comparisons have been drawn between the impoverished people of Asia, Africa and South America, the socalled Third World, and Aboriginal communities, and it has been claimed by some that Aboriginies live in Third World conditions and share Third World health problems. Those claims have been strongly rebutted by others, who point out that Aborigines are not nearly so badly off - they get welfare and various benefits unheard of in the Third World. These people usually add that some Aborigines even have land rights.
2
Chao, Jian-Kang, Mi-Chia Ma, Yen-Chin Lin, Han-Sun Chiang, and Thomas I.-Sheng Hwang. "Study on Alcohol Dependence and Factors Related to Erectile Dysfunction Among Aborigines in Taiwan." American Journal of Men's Health 9, no. 3 (July 24, 2014): 247–56. http://dx.doi.org/10.1177/1557988314543657.
Повний текст джерелаАнотація:
Relatively few studies have addressed the risk factors of erectile dysfunction (ED) in Taiwanese— most have described ED and medical problems in the general population. In this study, the cardiovascular risk factors of ED among aborigines in Taiwan were investigated. However, alcohol dependence (AD) was prevalent in Taiwan’s aborigine population. So this study also focused on the relationship among AD, the cardiovascular risk factors and ED. A cross-sectional study was conducted, and data was obtained from a baseline survey of 192 aboriginal adults (35-75 years of age). The participants’ demographic data, AD, markers of endothelial function, serum testosterone, and ED status were assessed. Ninety-four (49%) of the 192 participants had a history of alcoholism and 79 (84%) of those with alcoholism had ED. The study reported that AD and hyperlipidemia, metabolic syndrome (MetS), ED, abnormality of testosterone, and high-sensitivity C-reactive protein are highly prevalent among the aborigines. Factors that may affect ED included age, AD, central obesity, diabetes mellitus, hyperlipidemia, hypertension, MetS, and testosterone. ED is highly prevalent among aborigines with the risk factors of AD, MetS, old age, and abnormal testosterone serum level. MetS, atherosclerosis, and ED are risk factors for cardiovascular diseases. Hence, an increased focus on Taiwanese aborigines with ED is necessary.
3
Kosala, B. A. L., and K. M. I. S. Kumara. "An Analysis of Covid-19 Global Pandemic and Sri Lankan Aboriginal Community with Special Reference to Bourdieusian Approach." Vidyodaya Journal of Humanities and Social Sciences 07, no. 02 (August 30, 2022): 138–52. http://dx.doi.org/10.31357/fhss/vjhss.v07i02.10.
Повний текст джерелаАнотація:
It seems that Sri Lankan aboriginal community had to go through significant hardships during the Covid-19 outbreak. This particular research was conducted in Rathugala aboriginal village in Monaragala district mainly as a qualitative research. The whole research was driven by four major objectives; investigating the social burdens that Rathugala aborigines had to undergo in the pandemic outbreak, the efficacy of the government-sponsored redressing mechanism towards the Rathugala aborigines, the coping strategies employed by Rathugala aborigines to face the unexpected pandemic and its consequences and understanding aforesaid factors through a Bourdieusian perspective. A sample comprising 20 respondents (N=20) was selected under the purposive sampling and sample size was determined by the data saturation point. Data analysis was predominantly carried out as a thematic analysis with a Bourdieusian Approach. The research revelations are as follows; Closing the entrances to the aboriginal village seemingly brought most of the income earnings of the Rathugala aborigines to a halt. Subsequently, it caused the proliferation of the decades-old chronic poverty in Rathugala aboriginal village. Some aboriginal youth have been involved in illegal means of income-earning for their survival as government subsidizing was late and not systematic. The lack of social capital in the Rathugala aboriginal community has made them more deprived of gaining social support from outside of their community. Being aborigines has created a pathetic social perception in the mindset of both the general public and state officials and it might have been a barrier for Rathugala aborigines in the pandemic time when gaining state support.
4
Christie, M. J. "What is a Part Aborigine?" Aboriginal Child at School 14, no. 1 (March 1986): 37–40. http://dx.doi.org/10.1017/s0310582200014152.
Повний текст джерелаАнотація:
There can be no ethnic group in Australia that displays as much diversity as the Australian Aborigines. Their lifestyles range from hunting and gathering in the most remote corners of Australia, through a more settled existence in outback country towns and on the fringes of towns and cities, to an ongoing struggle to survive in the hearts of Australia’s biggest cities. What is it that unites all Aboriginal people regardless of where they live? Many people, white Australians especially, seem to think that it is the racial characteristics, skin colour and “blood”, which makes an Aborigine. To these people, the darker a person’s skin is, the more Aboriginal they are. When this sort of thinking predominates, as it so often does, many Aboriginal people start finding themselves robbed of their Aboriginality. People tell them that they are only half or a quarter Aborigine, or a “part Aborigine”.
5
Moore, Terry. "Aboriginal Agency and Marginalisation in Australian Society." Social Inclusion 2, no. 3 (September 17, 2014): 124–35. http://dx.doi.org/10.17645/si.v2i3.38.
Повний текст джерелаАнотація:
It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.
6
Singh, M. G. "Struggle for Truth : Aboriginal reviewers contest disabling prejudice in print." Aboriginal Child at School 14, no. 1 (March 1986): 3–23. http://dx.doi.org/10.1017/s0310582200014127.
Повний текст джерелаАнотація:
The purpose of this paper is to examine the discourse of Aboriginal reviewers to discover what they regard as important ideas to be resisted and contested. By means of documentary analysis of their book reviews this paper brings into focus the language which legitimises action against Aborigines. It is argued that disabling prejudice in print serves broader social functions, particularly the justification for the status devaluation of Aboriginal Australians. However, there is room for optimism in the realisation that Aborigines are gaining the skill to engage in ideology critique, and the emergence of socially critical literature. Throughout this paper teachers and librarians will find criteria for selecting books for (rather than against) Aborigines, while the appendices list resources according to the recommendations of Aboriginal reviewers.
7
Rock, Daniel Joseph, and Joachim Franz Hallmayer. "The Seasonal Risk for Deliberate Self-Harm." Crisis 29, no. 4 (July 2008): 191–201. http://dx.doi.org/10.1027/0227-5910.29.4.191.
Повний текст джерелаАнотація:
Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.
8
Chu, Jou-Juo. "From Incorporation to Exclusion: The Employment Experience of Taiwanese Urban Aborigines." China Quarterly 164 (December 2000): 1025–43. http://dx.doi.org/10.1017/s0305741000019287.
Повний текст джерелаАнотація:
The racial or ethnic division between aborigines and the predominant Han Chinese had seldom been considered a significant factor in shaping Taiwan's labour forces before the late 1970s. Even though the aboriginal urban migrants felt isolated or discriminated against in the urban neighbourhood and the workplace, most grievances remained at the individual level. The discontent did not become a public issue until the introduction of foreign workers was made a legal measure to relieve labour shortages. This article is concerned with the way urban aborigines have been first incorporated into and then excluded from the employment structure of Taiwanese society in the process of industrialization. A brief look at the two waves of aboriginal urban migration is accompanied by a description of the characteristics of the jobs to which most urban aborigines were recruited. The article then examines one of the major effects of globalization on the sub-proletariatization of urban aborigines through the medium of the 1989 foreign imported labour policy. Urban aboriginal opposition to the importation of foreign workers started with the deprivation of their job opportunities and then developed into a feeling of xenophobia which encouraged the formation of a pan-aboriginal consciousness in pursuit of political rectification of their long-ignored subordinate and disadvantageous position in terms of citizenship.
9
Allen, Harry. "Native companions: Blandowski, Krefft and the Aborigines on the Murray River expedition." Proceedings of the Royal Society of Victoria 121, no. 1 (2009): 129. http://dx.doi.org/10.1071/rs09129.
Повний текст джерелаАнотація:
This paper explores relations between Blandowski, Krefft and the Aborigines during the 1856-57 Murray River expedition. As with many scientific enterprises in Australia, Aboriginal knowledge made a substantial contribution to the success of the expedition. While Blandowski generously acknowledged this, Krefft, who was responsible for the day to day running of the camp, maintained his distance from the Aborigines. The expedition context provides an insight into tensions between Blandowski and Krefft, and also into the complexities of the colonial project on the Murray River, which involved Aborigines, pastoralists, missionaries and scientists.
10
Zvegintseva, Irina A. "Two Peoples, Two Worlds." Journal of Flm Arts and Film Studies 8, no. 4 (December 15, 2016): 125–34. http://dx.doi.org/10.17816/vgik84125-134.
Повний текст джерелаАнотація:
By the time of the arrival of Europeans in the continent during the second half of the 18th century, the aboriginal tribes that inhabited Australia were under the primeval communal system. Their settlements became an easy conquering for the first aliens. Aborigines of Australia met the invaders quite friendly, providing virtually no resistance and the letters benefited immediately. There appeared a clash of two cultures, two worldviews. On the one hand, the absolute merging with nature, harmonious existence, which for centuries hadnt undergone any changes, and hence a complete tolerance to everything that didnt disturb the established order of the world; on the other hand - consumerist attitude to the land, the desire to get rich, tough competition. Naturally, such polar positions to combine turned out to be impossible, and without a desire to understand the natives who were moved out of their lands, the invaders hastened to announce the aborigines the second-class citizens. Of course, the national cinema couldnt avoid the most urgent problem of the Australian society. But if the first works of filmmakers of the past were focused more on the exotics, mystical rites, dances, daily life of aborigines, in recent years increasingly serious movies are on, and the authors call for a change in attitude to the natives, respect their culture, recognize their equal rights. Analysis of the best movies devoted to these problems, such as Jeddah, Manganese, Fence from rabbits, Charlies land and some others has become the focus of the article. Mainly under the influence of these movies the situation in the country has begun to change for better. Today in the film industry the aborigines have been working, and the movie Samson and Delilah, directed by aborigine Warwick Thornton/ has been a sensation at the Cannes film festival of 2009.
11
Fesl, E. "Language Death and Language Maintenance: Action Needed to Save Aboriginal Languages." Australian Journal of Indigenous Education 13, no. 5 (November 1985): 45–50. http://dx.doi.org/10.1017/s0310582200014061.
Повний текст джерелаАнотація:
Language death can occur naturally, and in different ways, or it can be caused by deliberate policy. This is how deliberate practices and policies brought it about in Australia. •Diverse linguistic groups of Aborigines were forced into small missions or reserves to live together; consequently languages that were numerically stronger squeezed the others out of use.•Anxious to ‘Christianise’ the Aborigines, missionaries enforced harsh penalties on users of Aboriginal languages, even to the point of snatching babies from their mothers and institutionalising them, so they would not hear their parental languages.•Aboriginal religious ceremonies were banned; initiations did not take place, and so liturgical, ceremonial and secret languages were unable to be passed on. As old people died, their languages died with them.•Assimilationist/integrationist policies were enforced which required Aborigines to attend schools where English-only was the medium of instruction.•Finally, denigration of the Aboriginal languages set the seal on their fate in Victoria (within forty years of white settlement, all Gippsland languages had become extinct), most of New South Wales, South Australia and Queensland. Labelling the languages “rubbish”, “heathen jargon”, “primitive jibberish”, and so on, made Aboriginal people reluctant to use their normal means of communication.
12
Perga, T. "Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)." Problems of World History, no. 11 (March 26, 2020): 41–52. http://dx.doi.org/10.46869/2707-6776-2020-11-3.
Повний текст джерелаАнотація:
An analysis of Australia’s governmental policy towards indigenous peoples has been done. The negative consequences of the colonization of the Australian continent have been revealed, in particular, a significant reduction in the number of aborigines due to the spread of alcohol and epidemics, the seizure of their territories. It is concluded that the colonization of Australia was based on the idea of the hierarchy of human society, the superiority and inferiority of different races and groups of people, and accordingly - the supremacy of European culture and civilization. It is demonstrated in the creation of reservations for aborigines and the adoption of legislation aimed at segregating the country's white and colored populations and assimilating certain indigenous peoples into European society, primarily children from mixed marriages. It has been proven that, considering the aborigines an endangered people and seeking to protect them from themselves, Europeans saw the way to their salvation in miscegenation - interracial marriages and the isolation of aboriginal children from their parents. This policy has been pursued since the end of the XIX century by the 1970s and had disrupted cultural and family ties and destroyed aboriginal communities, although government circles positioned it as a policy of caring for indigenous Australians. As a result, the generation of aborigines taken from their parents and raised in boarding schools or families of white Europeans has been dubbed the “lost generation”. The activity of A.O. Neville who for more than two decades held the position of chief defender of the aborigines in Western Australia and in fact became the ideologist of the aborigines’ assimilation policy has been analyzed. He substantiated the idea of the biological absorption of the indigenous Australian race as a key condition for its preservation and extremely harshly implemented the policy of separating Aboriginal children from their parents. It is concluded that the policy towards the indigenous population of Australia in the late XIX – first third of the XX century was based on the principle of discrimination on racial grounds.
13
Preston, Noel. "Confronting Racism's Boundary." Queensland Review 13, no. 1 (January 2006): 79–97. http://dx.doi.org/10.1017/s1321816600004293.
Повний текст джерелаАнотація:
The Brisbane of my childhood was monocultural and ethnocentric, a very white affair. Like most Queenslanders of my generation, I had virtually nothing to do with Aborigines and was given little reason to understand their culture or to see the history of the European conquest of this country from their point of view. I certainly had no knowledge of the relationship between Aborigines and police, poisoned as it was by decades of policing which intimidated, imprisoned and eliminated Aboriginal ‘troublemakers’. Nor did I know of the confiscation of children of mixed descent from their Aboriginal mothers. Similarly, I was ignorant of how Queensland's paternalistic protectionist policies had compulsorily detained tens of thousands of Aborigines on ‘missions’ scattered throughout Queensland, an injustice compounded by the practice of quarantining their miserable wages into a ‘welfare fund’ which was used in ways that suited the government bureaucrats of the day.
14
Greene, J. Megan. "Is Taiwan Chinese? The Impact of Culture, Power, and Migration on Changing Identities. By Melissa J. Brown. [Berkeley: University of California Press, 2004. 333 pp. $24.95. ISBN 0-520-23182-1.]." China Quarterly 179 (September 2004): 830–31. http://dx.doi.org/10.1017/s0305741004330602.
Повний текст джерелаАнотація:
Taiwan's identity has been constructed and described in a variety of ways by politicians seeking to demonstrate that Taiwan either is or is not Chinese. Those who wish to prove Taiwan's Chineseness emphasize the dominance of Han culture and the lengthy relationship between China and Taiwan. Those who argue that Taiwan's identity is distinctly un-Chinese tend to focus on the influence of Aborigine culture and ancestry on the Han population, the influence of Japanese culture, and the fact that Taiwan has been politically separate from China for most of the 20th century. Melissa Brown's Is Taiwan Chinese? investigates the merits of these claims through ethnographic study. She offers an excellent analysis of the shifting identity of Taiwan's plains Aborigines, which she supplements with a comparative analysis of Tujia identity in China's Hubei province that demonstrates that Taiwan's identity shifts are not unique.Through ethnographic case studies and analysis of historical data, Brown concludes that Taiwan's plains Aborigines have undergone three identity shifts, from plains Aborigine to Han, in the first two cases, and from Han back to Aborigine in the last instance. Brown studies three foothills villages that by the early 1990s identified themselves as Han, but that had previously been Aborigine. She finds that because Qing economic and social policies had eroded boundaries between Han and plains Aborigines, these two groups already shared numerous cultural practices in the early 20th century. However, it was not until the Japanese banned footbinding, thus opening a range of new marriage options, that plains Aborigines began to take on Han identity, and to claim it on the basis of cultural similarity, rather than ancestry. Brown further finds that the impact of Aborigine culture on Han culture during this period was minimal, and that Han cultural practices supplanted Aborigine practices among those people who underwent the identity shift. In the late 20th century these same people underwent a second identity shift from Han back to Aborigine, one that was again spurred by changes in the political environment and one that, Brown argues, has been counter-productive to Taiwan's claims to uniqueness.
15
Jenkings, P. "Education -- Initiation!" Australian Journal of Indigenous Education 13, no. 5 (November 1985): 57–60. http://dx.doi.org/10.1017/s0310582200014085.
Повний текст джерелаАнотація:
Education as a form of initiation has severely affected Aboriginal children as they endeavour to live in ‘two worlds’.Education involves the initiation of a child into society. At an early age a child attends school where he or she learns attitudes, values and beliefs that are seen as desirable.Australia’s early white settlers saw that the Aborigines had no buildings and no formal institutions, this led them to draw a distorted view of Aboriginal education. Coming from the European situation where classrooms, boarding schools, and university buildings represented learning, they concluded that Aborigines were completely without any system of education.
16
BROOKE, C. J., T. V. RILEY, and D. J. HAMPSON. "Comparison of prevalence and risk factors for faecal carriage of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in four Australian populations." Epidemiology and Infection 134, no. 3 (September 15, 2005): 627–34. http://dx.doi.org/10.1017/s0950268805005170.
Повний текст джерелаАнотація:
This study examined the prevalence of the intestinal spirochaetes Brachyspira aalborgi and Brachyspira pilosicoli in different Western Australian (WA) populations. Faecal samples included 287 from rural patients with gastrointestinal symptoms, comprising 142 from non-Aboriginal and 145 from Aboriginal people; 227 from recent healthy migrants to WA from developing countries; and 90 from healthy non-Aboriginal individuals living in Perth, WA. DNA was extracted from faeces, and subjected to PCR assays for both species. B. pilosicoli-positive individuals were confined to the rural Aboriginal (14·5%) and migrant (15·0%) groups. B. aalborgi was detected at a lower but similar prevalence in all four groups: rural non-Aboriginals, 5·6%; rural Aboriginals, 6·9%; migrants, 7·9%; controls, 5·6%. In migrants and Aborigines, the presence of B. pilosicoli and B. aalborgi was associated (P<0·001), suggesting that colonization by B. pilosicoli may be facilitated by colonization with B. aalborgi. Amongst the Aboriginal patients, logistic regression identified both spirochaete species as being associated with chronic diarrhoea, failure to thrive and being underweight. Both species may have pathogenic potential, but B. aalborgi appears more host-adapted than the opportunistic B. pilosicoli.
17
Strickland, S. S. "Notes on the language of Gurungpe." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (January 1987): 53–76. http://dx.doi.org/10.1017/s0035869x00166973.
Повний текст джерелаАнотація:
In the Preface to the first edition of his essayOn the Aborigines of India, B. H. Hodgson set out two main purposes of his research: to show when and why the pre-Aryan aboriginal population (“Tamulians”) were dispersed to their apparently scattered distribution; and to describe their “positive condition, moral and material” so as to show “the point of advancement which the aborigines have reached in thought and action”.
18
Hunter, Ernest. "Using a Socio-Historical Frame to Analyse Aboriginal Self-Destructive Behaviour." Australian & New Zealand Journal of Psychiatry 24, no. 2 (June 1990): 191–98. http://dx.doi.org/10.3109/00048679009077682.
Повний текст джерелаАнотація:
The last two decades have seen rapid changes in many facets of Aboriginal society, including morbidity and mortality. The same period has witnessed a dramatic increase in writing about and by Aborigines and this has necessitated a re-examination of the national “history” to include the indigenous people of Australia. Medical workers in Aboriginal Australia should be alert to the historical forces determining patterns of ill-health. Psychiatry in particular must develop this perspective if it is to participate with Aborigines in addressing emergent patterns of behavioural distress including suicide, parasuicide, ludic behaviour and self-mutilation. This paper demonstrates the importance of the socio-historical frame in the examination of these behaviours from one discrete region in isolated Aboriginal Australia: the Kimberley.
19
Honeyman, K. "Learning Difficulties of Aborigines in Education." Aboriginal Child at School 14, no. 3 (July 1986): 17–36. http://dx.doi.org/10.1017/s0310582200014371.
Повний текст джерелаАнотація:
Many of today’s Aborigines, when placed in the Western educational environment, are faced with a range of psychological problems. This is partly because the education system is based on Western traditions and culture which, knowingly or unknowingly, tends to ignore almost completely Aboriginal culture and traditions.For teachers to develop strategies that will help themselves and their students in the class room, attention must be focused on situations that have contributed to the Aborigines’ low psychological appreciations of Western education.
20
Guider, Jeff. "Curriculum, Classroom Management and Discipline for the Aboriginal Student." Aboriginal Child at School 19, no. 4 (September 1991): 21–32. http://dx.doi.org/10.1017/s0310582200007550.
Повний текст джерелаАнотація:
The Director-General of Education in 1982, Mr. D.Swan, stated that Aboriginal education had two purposes: to enhance the development and learning of Aboriginal students and to enable all students to have some knowledge, understanding and appreciation of Aborigines and their cultural heritage (Aboriginal Education Unit, 1982, p.5). Unfortunately, today Aboriginal students still do not enjoy compatible success and participation rates to those of non-Aboriginal students. They are predominantly taught irrelvant curriculums and faced with inappropriate teacher classroom management and discipline styles. Subsequently, many Aboriginal students view schools as alien and hostile places. Schools do not meet Aboriginal students’ needs and problems of low self-esteem, motivation, academic achievement and a sense of safety and belonging often occur. Aboriginal students often do not behave in the same manner as non-Aboriginal students and teachers should be aware of the purposes of Aboriginal students’ behaviour and of the family and cultural influences which shape Aboriginals’ feelings, attitudes and values. There is a need in our schools for the inclusion of more Aboriginal perspectives in curriculums and for teachers to become aware of the need to change the way they teach and interact with Aboriginal students.
21
Tu, Chin-Jung, Bi-Kun Tsai, and Shu-Chun Chang. "Are the Shau people in Taiwan of Dutch descent?" Social Behavior and Personality: an international journal 39, no. 1 (February 1, 2011): 55–63. http://dx.doi.org/10.2224/sbp.2011.39.1.55.
Повний текст джерелаАнотація:
In this paper, the culture and origins of the Shau Aborigines of Sun Moon Lake in Central Taiwan are examined. Conclusions presented in this article depend on clues from documents and long-term observation, that reveal that the characteristics of the Shau Aborigines are quite different from those of other aboriginal inhabitants of Taiwan. They lived on islands for a long time, were good at trading, and had a high material living standard, versatile language, and facial features similar to Western people. It is assumed from many reasonable interpretations of questions concerning their cultural characteristics that they may be descended from Dutch preachers and their families in Shaulon, Tainan, who married local Pingpu Aborigines. The Shau fled from Soulang when Zheng Chen-Kung (also known as Coxinja) attacked in 1661, moving to Mattauw, then to Dorcko, Tilaossen, and finally to Lehyee, the territory of Chou Aborigines, where they settled at Laichi for a time. When they discovered Sun Moon Lake, they moved to its island where they are today.
22
Gilbert, Stephanie. "Living with the past: the creation of the stolen generation positionality." AlterNative: An International Journal of Indigenous Peoples 15, no. 3 (August 12, 2019): 226–33. http://dx.doi.org/10.1177/1177180119869373.
Повний текст джерелаАнотація:
That you could look down to your arm and hands and see brown skin, but it connote nothing but disgust or confusion, is one consequence of the assimilationist policies implemented on Aborigines throughout Australia in the 1900s. Some removed children had little exposure or experience of Aboriginal culture, family and no reinforcement to live “as an Aborigine”. Understanding the disconnect experienced by these removed children, between being visually perceived as Aboriginal and living an identity they have been forced to create is important. This article describes how this disconnect is understood as a dysphoria holding both body-focused aspects and cultural aspects. It is proposed here that these dysphoric constructions have resulted in a unique way within this population and influences how the individuals involved have come to understand their lived identity and, indeed, how they might continue to be understood as a legitimate part of the span of indigeneities.
23
Hall, Robert A. "War's End: How did the war affect Aborigines and Islanders?" Queensland Review 3, no. 1 (April 1996): 31–54. http://dx.doi.org/10.1017/s1321816600000660.
Повний текст джерелаАнотація:
In the 20 years before the Second World War the frontier war dragged to a close in remote parts of north Australia with the 1926 Daly River massacre and the 1928 Coniston massacre. There was a rapid decline in the Aboriginal population, giving rise to the idea of the ‘dying race’ which had found policy expression in the State ‘Protection’ Acts. Aboriginal and Islander labour was exploited under scandalous rates of pay and conditions in the struggling north Australian beef industry and the pearling industry. In south east Australia, Aborigines endured repressive white control on government reserves and mission stations described by some historians as being little better than prison farms. A largely ineffectual Aboriginal political movement with a myriad of organisations, none of which had a pan-Aboriginal identity, struggled to make headway against white prejudice. Finally, in 1939, John McEwen's ‘assimilation policy’ was introduced and, though doomed to failure, it at least recognised that Aborigines had a place in Australia in the long term.
24
Carroll, Heather. "Education Levels." Aboriginal Child at School 19, no. 1 (March 1991): 3–5. http://dx.doi.org/10.1017/s0310582200007276.
Повний текст джерелаАнотація:
In our society education is a key factor in determining social and economic status (work opportunities derived from recognised training and accredited qualifications). The educational system appears to alienate many Aborigines. This is attributed to the interplay of poverty, communication or cultural differences, low expectations of school children, attitudes of teachers and parents (and the community in general), large unemployment and the limited scope of school curricula covering Aboriginal history or culture. This had led to an upsurge of pride (in recent years) in Aboriginal traditions and a promotion of the cultural inheritance stemming from the past. The notion of ‘cultural pride’, clearly influences the black community and the wider society wherein non-Aborigines are increasingly being exposed to ‘Aboriginality’ in a social and educational environment.
25
Tran, Ngoc Cao Boi. "SOME IMPACTS OF THE AUSTRALIAN MULTICULTURAL POLICY ON THE CURRENT PRESERVATION AND DEVELOPMENT OF THE AUSTRALIAN ABORIGINAL CULTURE." Science and Technology Development Journal 13, no. 1 (March 30, 2010): 56–72. http://dx.doi.org/10.32508/stdj.v13i1.2104.
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Different from their ancestors, most of the Australian Aborigines currently live outside their native land but in a multicultural society under the major influence of Western culture. The assimilation policy, the White Australian policy etc. partly deprived Australian aborigines of their traditional culture. The young generations tend to adopt the western style of living, leaving behind their ancestors’ culture without any heir! However, they now are aware of this loss, and in spite of the modern trend of western culture, they are striving for their traditional preservation. In “Multicultural Australia: United in Diversity” announced on 13 May 2003, Australian government stated guidelines for the 2003-2006 development strategies. The goals are to build a successful Australia of diverse cultures, ready to be tolerant to other cultures; to build a united Australia with a shared future of devoted citizens complying with the law. As for Aboriginal culture, the multicultural policy is a recognition of values and significance of the most original features of the country’s earliest culture. It also shows the government’s great concern for the people, especially for the aborigines. All this displays numerous advantages for the preservation of Australian aboriginal culture.
26
Budby, J. "Aboriginal and Islander Views: Aboriginal Parental Involvement in Education." Aboriginal Child at School 22, no. 2 (August 1994): 123–28. http://dx.doi.org/10.1017/s0310582200006325.
Повний текст джерелаАнотація:
The Aboriginal consultative group to the Schools Commission in their report. Education for Aborigines, made the following statement about the involvement of parents in the education of their children.
27
Turov, Sergei Viktorovich. "Obdorskaya orthodox mission of 1832-1833: unsuccessful experience of preaching christianity among the inhabitants of the tundra." Российская история, no. 6 (December 15, 2023): 26–36. http://dx.doi.org/10.31857/s2949124x23060032.
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The Obdorskaya mission of 1832-1833 made it into the Christianization of Trans-Ural tundra aborigines history as one of the most unsuccessful. Among the reasons, the researchers name some such as the transport disorder of the region, the aboriginal elders' resilience, as well as secular authorities', who feared the indignation of the aborigines. To this we must add the not very successful choice of the mission head, Hieromonk Makarii, who did not show the needed will and dedication in missionary service. It also turns out that at that time the traditional economy and the social structure of the aborigines were in a state of crisis as a result of climate warming. In these conditions, traditional religious beliefs were actualized, which led to a sharp rejection of the evangelical preaching by the tundra inhabitants and, as a consequence, the failure of the mission.
28
Harper, Michael S. "Aborigines." Callaloo 20, no. 2 (1997): 359–61. http://dx.doi.org/10.1353/cal.1997.0047.
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29
MACKENZIE, COLIN. "ABORIGINES." Australian and New Zealand Journal of Family Therapy 12, no. 3 (September 1991): 132. http://dx.doi.org/10.1002/j.1467-8438.1991.tb00860.x.
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30
Coutts, Di. "Hardship's Road in a White World." Aboriginal Child at School 22, no. 2 (August 1994): 139–40. http://dx.doi.org/10.1017/s0310582200006350.
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National Aborigines Week begins on July 5, and with it, a major campaign to force politicians and Australian educators to reverse the disturbing pattern of failure at all levels of Aboriginal education.
31
V, Swetha, and Dr N. Gayathri. "Reclaiming Individual Needs of The Aboriginals in Kim Scott’s: True Country Using Maslow’s Hierarchy of Needs Theory." World Journal of English Language 13, no. 6 (July 24, 2023): 559. http://dx.doi.org/10.5430/wjel.v13n6p559.
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Human beings possess a set of fundamental needs to sustain existence. These needs enable a unique dimension to our identities through the motivational factors leading to self-actualization. Developing an identity is a combination of a social and individual entity evolved from the individual’s interpersonal needs. The paper examines the impact of lost identity and a weakened sense of belonging within the Australian Aboriginal community, and its consequential effects on their ability to meet fundamental necessities. These Aboriginals have advocated reclaiming their basic needs through oral narratives that were consequently transcribed into various written forms. This research is based on a quantitative approach, attempting to depict the individual Aboriginal needs in Kim Scott’s True Country using Maslow’s ‘Hierarchy of Needs Theory’. Further investigates the interpersonal developmental identities of the Aborigines using the above-mentioned theory. The finding exhibits the positive impact in achieving the individual needs to redefine themselves.
32
Smith, Len, Janet McCalman, Ian Anderson, Sandra Smith, Joanne Evans, Gavan McCarthy, and Jane Beer. "Fractional Identities: The Political Arithmetic of Aboriginal Victorians." Journal of Interdisciplinary History 38, no. 4 (April 2008): 533–51. http://dx.doi.org/10.1162/jinh.2008.38.4.533.
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Established as a British Colony in 1835, Victoria was considered the leader in Australian indigenous administration—the first colony to legislate for the “protection” and legal victualing of Aborigines, and the first to collect statistical data on their decline and anticipated disappearance. The official record, however, excludes the data that can explain the Aborigines' stunning recovery. A painstaking investigation combining family histories; Victoria's birth, death, and marriage registrations; and census and archival records provides this information. One startling finding is that the surviving Aboriginal population is descended almost entirely from those who were under the protection of the colonial state.
33
O’Keefe, E. A. (Tim). "Effective Teachers." Aboriginal Child at School 17, no. 2 (May 1989): 23–31. http://dx.doi.org/10.1017/s0310582200006702.
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This article is essentially a review of an article by J.P. Fanshawe which appeared some 12 years ago inThe Aboriginal Child at School[Vol.4 No.3, 1976]. The comments are still valid today and will probably be valid ten years hence.In the article Fanshawe puts forward a particularly sound argument on what personal and professional characteristics are necessary for a teacher to become effective in teaching nontraditionally oriented adolescent Aborigines. I believe that many of the attributes Fanshawe advocates are equally applicable to teachers involved in teaching Aborigines in the Primary school and indeed, to teachers in general.
34
Fanshawe, John P. "Personal Characteristics of Effective Teachers of Adolescent Aborigines." Aboriginal Child at School 17, no. 4 (September 1989): 35–48. http://dx.doi.org/10.1017/s0310582200006921.
Повний текст джерелаАнотація:
In an article based largely on overseas research into teacher effectiveness (e.g., Ryans, 1960; Kleinfeld, 1972) and Australian discussions of the non-Aboriginal teacher’s role in educating Aboriginal students (e.g., Hart, 1974), Fanshawe (1976) argues that the personal characteristics of effective teachers of adolescent Aborigines are likely to include:• being warm and supportive;• making realistic demands of students;• acting in a responsible, businesslike and systematic manner;• and being stimulating, imaginative and original.
35
Pring, Adele. "Aboriginal Studies at Year 12 in South Australia and Northern Territory." Australian Journal of Indigenous Education 17, no. 5 (November 1989): 21–26. http://dx.doi.org/10.1017/s0310582200007094.
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Aboriginal Studies is now being taught at Year 12 level in South Australian schools as an externally moderated, school assessed subject, accredited by the Senior Secondary Assessment Board of South Australia.It is a course in which students learn from Aboriginal people through their literature, their arts, their many organizations and from visiting Aboriginal communities. Current issues about Aborigines in the media form another component of the study.
36
Hodgson, Jayne. "History of Aboriginal Education and Cape York Peninsula: A Case Study." Aboriginal Child at School 18, no. 3 (July 1990): 11–35. http://dx.doi.org/10.1017/s1326011100600650.
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The aim of comparative studies in education is to improve our understanding of our own problems of education at the national level. In the words of Phillip E. Jones (1973:24), “Comparative education can lead us to understanding, sympathy and tolerance”. More than that, it is hoped that it can lead to improved circumstances for Australia’s most disadvantaged minority group – the Aborigines.The Aborigines were the first people to have a social system in Australia. That system, however, has undergone dramatic change in the last 200 years at the hands of ‘white’ migrants. Changes in educational policy in Australia have been largely a reaction to what the ruling majority has regarded as the ‘Aboriginal problem’. Schooling for Aborigines thus moved, early this century, from an era of mission schools and reserves to ‘formal’ schooling which was introduced in the 1960’s. Policies then shifted in turn from ‘assimilation’ to ‘integrationism’ to ‘self-determination’ and self-government’ for the Aborigines.
37
Choo, Christine. "The Impact of Asian - Aboriginal Australian Contacts in Northern Australia." Asian and Pacific Migration Journal 3, no. 2-3 (June 1994): 295–310. http://dx.doi.org/10.1177/011719689400300218.
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The long history of Asian contact with Australian Aborigines began with the early links with seafarers, Makassan trepang gatherers and even Chinese contact, which occurred in northern Australia. Later contact through the pearling industry in the Northern Territory and Kimberley, Western Australia, involved Filipinos (Manilamen), Malays, Indonesians, Chinese and Japanese. Europeans on the coastal areas of northern Australia depended on the work of indentured Asians and local Aborigines for the development and success of these industries. The birth of the Australian Federation also marked the beginning of the “White Australia Policy” designed to keep non-Europeans from settling in Australia. The presence of Asians in the north had a significant impact on state legislation controlling Aborigines in Western Australia in the first half of the 20th century, with implications to the present. Oral and archival evidence bears testimony to the brutality with which this legislation was pursued and its impact on the lives of Aboriginal people.
38
Fletcher, Frank. "Finding the Framework to Prepare for Dialogue with Aborigines." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 25–38. http://dx.doi.org/10.1177/1030570x9701000105.
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It is simplistic to tell Euro-Australians that the condition of Aboriginal people is due solely to our (Euro-Australian) acts of injustice and ignorance. Christians cannot adequately prepare for dialogue with the Aborigines within such a framework. What is needed is a framework that reflects the truth within ourselves as well as about ourselves. The first framework proposed in this essay understands the Euro-Australian “soul” to be caught in a conflict between the modern historical and the primal: a conflict that lies behind much of our treatment of the Aborigines. However, this conflict carries within it a deeper conflict and suppression: facing that conflict brings us to the true transforming framework to dispose for dialogue.
39
Ellinghaus, Katherine. "Strategies of Elimination: “Exempted” Aborigines, “Competent” Indians, and Twentieth-Century Assimilation Policies in Australia and the United States." Journal of the Canadian Historical Association 18, no. 2 (June 11, 2008): 202–25. http://dx.doi.org/10.7202/018229ar.
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Abstract Despite their different politics, populations and histories, there are some striking similarities between the indigenous assimilation policies enacted by the United States and Australia. These parallels reveal much about the harsh practicalities behind the rhetoric of humanitarian uplift, civilization and cultural assimilation that existed in these settler nations. This article compares legislation which provided assimilative pathways to Aborigines and Native Americans whom white officials perceived to be acculturated. Some Aboriginal people were offered certificates of “exemption” which freed them from the legal restrictions on Aboriginal people’s movement, place of abode, ability to purchase alcohol, and other controls. Similarly, Native Americans could be awarded a fee patent which declared them “competent.” This patent discontinued government guardianship over them and allowed them to sell, deed, and pay taxes on their lands. I scrutinize the Board that was sent to Oklahoma to examine the Cheyenne and Arapaho for competency in January and February 1917, and the New South Wales Aborigines’ Welfare Board, which combined the awarding of exemption certificates with their efforts to assimilate Koori people into Australian society in the 1940s and 1950s. These case studies reveal that people of mixed white/indigenous descent were more likely to be declared competent or exempt. Thus, hand in hand with efforts to culturally assimilate Aborigines and Native Americans came attempts to reduce the size of indigenous populations and their landholdings by releasing people of mixed descent from government control, and no longer officially recognizing their indigenous identity.
40
Lindemann, Paula. "Brisbane Urban Aboriginal Materials Kit." Aboriginal Child at School 17, no. 2 (May 1989): 3–4. http://dx.doi.org/10.1017/s0310582200006660.
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The Brisbane Urban Aboriginal Materials were developed in response to a need - that is the scarcity of teaching materials related to urban Aboriginal lifestyles. They provide classroom materials for teachers which give insights into the lifestyles of Aboriginal people in Brisbane at this time.The materials provide both teachers and students with an opportunity to gain a greater understanding of the culture of urban Aborigines in Brisbane. In doing so, it is hoped the materials will enable teachers to present an accurate and positive view of urban Aboriginal lifestyles.
41
Sharmila, Colette, and Dr A. JosephineAlangara Betsy. "THROE OF BEING STOLEN IN DORIS PILKINGTON’S CAPRICE - THE STOCKMAN’S DAUGHTER." SMART MOVES JOURNAL IJELLH 6, no. 10 (October 10, 2018): 5. http://dx.doi.org/10.24113/ijellh.v6i10.5104.
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The British controlled dominated and exploited the indigenous population in the process of colonizing Australia in the late Eighteenth Century. They appropriated the aborigines’ land, resources and wealth: they also left psychic scars of stealing their children from the indigenous families under the guise of civilization. Colonial Governments saw Aboriginals not as people who had been colonized but as heathens to be converted and institutionalized. The ‘Assimilation Policy’ as it was called advocated in all the states of Australia in order to remove the half caste aboriginal children. This paper will foreground on the psychic scars of the Stolen Generation writer Doris Pilkington’s novel Caprice - The Stockman’s Daughters. Further this paper will discuss and analyse the fear, persecution, angst desolation and the pain felt by the stolen children and their families in the novel Caprice - The Stockman’s Daughter.
42
Harper, Michael S. "Aborigines (Estonia)." Callaloo 20, no. 2 (1997): 362–63. http://dx.doi.org/10.1353/cal.1997.0048.
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43
Smith, Ellen. "White Aborigines." Interventions 16, no. 1 (March 4, 2013): 97–116. http://dx.doi.org/10.1080/1369801x.2013.776241.
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44
Povinelli, Elizabeth A. "Forgetting Aborigines." Australian Historical Studies 40, no. 3 (September 2009): 388–89. http://dx.doi.org/10.1080/10314610903089353.
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45
McCorquodale, John. "The Myth of Mateship: Aborigines and Employment." Journal of Industrial Relations 27, no. 1 (March 1985): 3–16. http://dx.doi.org/10.1177/002218568502700101.
Повний текст джерелаАнотація:
Historically, Aborigines have suffered legislative restrictions and discrimination in every phase of employment, from the kind of work they could lawfully undertake, to wages, accommodation and workers compensation. Unions have offered little or no support to black workers, and employers have been aided by court decisions based on racist stereotypes. Legislation enshrined unconscionable employment practices by government and private employers alike. An examination of all relevant legislation for Western Australia and New South Wales from the earliest times reveals a perpetuation of economic injustice against Aboriginal workers. All major Concilia tion and Arbitration Commission decisions between 1922 and 1968 on Aborigines- as-workers are analysed and reveal judicial bias. More recent examples of exploita tion are cited in support of the thesis that 'blood' or 'colour' alone were the criteria by which discrimination at the workface was practised and maintained.
46
Law, Prudence. "Order and Conflict." Queensland Review 3, no. 1 (April 1996): 55–61. http://dx.doi.org/10.1017/s1321816600000672.
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This paper focuses on the power and control over Aboriginal lives from the mid 1940s to the 1960s during the period of administration of the Queensland Preservation and Protection Acts, 1939 to 1946, whose provisions — including control of wages, property and people's movements — are indicative of increasing systematic management of Aborigines.
47
Grimshaw, Patricia. "“That we may obtain our religious liberty…”: Aboriginal Women, Faith and Rights in Early Twentieth Century Victoria, Australia*." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 24–42. http://dx.doi.org/10.7202/037747ar.
Повний текст джерелаАнотація:
Abstract The paper, focused on a few years at the end of the First World War, explores the request of a group of Aborigines in the Australian state of Victoria for freedom of religion. Given that the colony and now state of Victoria had been a stronghold of liberalism, the need for Indigenous Victorians to petition for the removal of outside restrictions on their religious beliefs or practices might seem surprising indeed. But with a Pentecostal revival in train on the mission stations to which many Aborigines were confined, members of the government agency, the Board for the Protection of the Aborigines, preferred the decorum of mainstream Protestant church services to potentially unsettling expressions of charismatic and experiential spirituality. The circumstances surrounding the revivalists’ resistance to the restriction of Aboriginal Christians’ choice of religious expression offer insight into the intersections of faith and gender within the historically created relations of power in this colonial site. Though the revival was extinguished, it stood as a notable instance of Indigenous Victorian women deploying the language of Christian human rights to assert the claims to just treatment and social justice that would characterize later successful Indigenous activism.
48
Harrison, Neil. "Aborigines of the Imaginary: applying Lacan to Aboriginal education." Asia-Pacific Journal of Teacher Education 40, no. 1 (February 2012): 5–14. http://dx.doi.org/10.1080/1359866x.2011.643764.
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49
Darvall, Ken. "Aboriginal Education in the 1990s." Aboriginal Child at School 18, no. 1 (March 1990): 3–6. http://dx.doi.org/10.1017/s1326011100600248.
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1988, the year of the Bicentenary, was considered by some as the start of a new era for Aborigines. However, despite excellent media exposure on Aboriginal issues, the bicentennial year concluded with just memories of various celebrations.We enter the 1990s at a time of increasing change throughout the world. I believe that it is necessary for everyone involved in Aboriginal education to focus on some important issues that encompass this delicate area.
50
Pazos, Claribel. "Evidence of osteomyelitis in Cuban aborigines." Biomedical Research and Clinical Reviews 3, no. 4 (March 23, 2021): 01–03. http://dx.doi.org/10.31579/2692-9406/046.
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Paleopathology is the branch of science that is responsible for the study of diseases suffered by our ancestors, in Cuba some studies have been carried out on pathologies suffered by the aborigines. The objective is to present a specimen of human diaphyseal bone found in the funerary site of the "Cueva de los Chivos" in the Sumidero de Jibacoa Valley, Guamuhaya mountain massif, municipality of Manicaragua, Villa Clara province, Cuba in excavations carried out between the years 2000 and 2002 by the archeology group of the Center for Environmental Studies and Services of CITMA in Villa Clara. Presentation: It is a tibia fragment due to its thickness and triangular shape with periosteal thickening, cortical irregularity and a large number of crypts, whose radiography shows the presence of bone sequestration with the corresponding involvement and signs of periostitis. The skeletal remains found show evidence of having suffered from chronic osteomyelitis. Based on the archaeological materials found at the funerary site, it was determined that these belonged to pre-agricultural pottery groups that populated the island between 2000 and 6000 years ago. Conclusions: The Cuban aboriginal groups had elementary knowledge of orthopedic conditions such as bone infections and their treatment in all probability, evidenced by the chronicity of osteomyelitis presented in this specimen which survived for a period of time.