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Relevant bibliographies by topics / 4501 Aboriginal and Torres Strait Islander culture, language and history

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Journal articles
Dissertations / Theses

Academic literature on the topic '4501 Aboriginal and Torres Strait Islander culture, language and history'

Author: Grafiati

Published: 10 January 2023

Last updated: 31 July 2025

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Journal articles on the topic "4501 Aboriginal and Torres Strait Islander culture, language and history"

1

Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.

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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western

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Amorin-Woods, Lyndon, Hugo Gonzales, Deisy Amorin-Woods, Barrett Losco, and Petra Skeffington. "Online or onsite? Comparison of the relative merit of delivery format of Aboriginal cultural-awareness-training to undergraduate chiropractic students." Journal for Multicultural Education ahead-of-print, ahead-of-print (2021). http://dx.doi.org/10.1108/jme-03-2021-0033.

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Purpose The purpose of this paper is to work with Aboriginal and Torres Strait Islander people (ATSI), it is expected that non-ATSI health-care professionals become culturally aware; however, participants’ perceptions of the relative merit of cultural awareness training (CAT) formats is uncertain. Design/methodology/approach The authors compared undergraduate students’ perceptions of an asynchronous online format with onsite delivery formats of CAT using a mixed-method design. Students from five successive cohorts (n = 64) in an undergraduate programme were invited to complete a post-training

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3

Stephenson, Peta. "Sorry Business." M/C Journal 4, no. 1 (2001). http://dx.doi.org/10.5204/mcj.1892.

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In a letter responding to the Federal Government’s refusal to offer a formal apology to the ‘Stolen Generation’ of Indigenous Australians, members of the Vietnamese-Australian community expressed an understanding (often lacked by Anglo-Australians) of the need to appreciate their position as migrants in relation to the Indigenous community: "We are here now, living in cities and towns that once were their hunting grounds, their camping places, their sacred sites. We are the beneficiaries of their dispossession, and we acknowledge their loss. We understand about the loss of home, family and cul

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Fredericks, Bronwyn, and Debbie Bargallie. "Situating Race in Cultural Competency Training: A Site of Self-Revelation." M/C Journal 23, no. 4 (2020). http://dx.doi.org/10.5204/mcj.1660.

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Indigenous cross-cultural training has been around since the 1980s. It is often seen as a way to increase the skills and competency of staff engaged in providing service to Indigenous clients and customers, teaching Indigenous students within universities and schools, or working with Indigenous communities (Fredericks and Bargallie, “Indigenous”; “Which Way”). In this article we demonstrate how such training often exposes power, whiteness, and concepts of an Indigenous “other”. We highlight how cross-cultural training programs can potentially provide a setting in which non-Indigenous participa

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McDowall, Ailie. "You Are Not Alone: Pre-Service Teachers’ Exploration of Ethics and Responsibility in a Compulsory Indigenous Education Subject." M/C Journal 23, no. 2 (2020). http://dx.doi.org/10.5204/mcj.1619.

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Aunty Mary Graham, Kombu-merri elder and philosopher, writes, “you are not alone in the world.” We have a responsibility to each other, as well as to the land, and violence is the refusal of this relationship that binds us (Rose). Similarly, Emmanuel Levinas, a French-Lithuanian Jewish teacher and philosopher who lived through the Holocaust, writes that, “my freedom does not have the last word; I am not alone” (Levinas, Totality 101). For both writers, the recognition that one is not alone in the world creates an imperative to act ethically. For non-Indigenous educators working in the Indigeno

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Fordham, Helen. "Curating a Nation’s Past: The Role of the Public Intellectual in Australia’s History Wars." M/C Journal 18, no. 4 (2015). http://dx.doi.org/10.5204/mcj.1007.

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IntroductionThe role, function, and future of the Western public intellectual have been highly contested over the last three decades. The dominant discourse, which predicts the decline of the public intellectual, asserts the institutionalisation of their labour has eroded their authority to speak publicly to power on behalf of others; and that the commodification of intellectual performance has transformed them from sages, philosophers, and men of letters into trivial media entertainers, pundits, and ideologues. Overwhelmingly the crisis debates link the demise of the public intellectual to sh

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Fredericks, Bronwyn, and Abraham Bradfield. "‘I’m Not Afraid of the Dark’." M/C Journal 24, no. 2 (2021). http://dx.doi.org/10.5204/mcj.2761.

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Introduction Darkness is often characterised as something that warrants heightened caution and scrutiny – signifying increased danger and risk. Within settler-colonial settings such as Australia, cautionary and negative connotations of darkness are projected upon Black people and their bodies, forming part of continuing colonial regimes of power (Moreton-Robinson). Negative stereotypes of “dark” continues to racialise all Indigenous peoples. In Australia, Indigenous peoples are both Indigenous and Black regardless of skin colour, and this plays out in a range of ways, some of which will be hig

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Collins-Gearing, Brooke. "Not All Sorrys Are Created Equal, Some Are More Equal than ‘Others’." M/C Journal 11, no. 2 (2008). http://dx.doi.org/10.5204/mcj.35.

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We ask you now, reader, to put your mind, as a citizen of the Australian Commonwealth, to the facts presented in these pages. We ask you to study the problem, in the way that we present the case, from the Aborigines’ point of view. We do not ask for your charity; we do not ask you to study us as scientific-freaks. Above all, we do not ask for your “protection”. No, thanks! We have had 150 years of that! We ask only for justice, decency, and fair play. (Patten and Ferguson 3-4) Jack Patten and William Ferguson’s above declaration on “Plain Speaking” in Aborigines Claim Citizenship Rights! A Sta

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Locke, Kathryn, Katie Ellis, and Katharina Wolf. "Auditory Learner." M/C Journal 27, no. 2 (2024). http://dx.doi.org/10.5204/mcj.3029.

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Introduction This study examines the ways in which students and staff in higher education use and engage in audio, both in everyday life and within the university setting. Specifically, we explore if the increasingly diverse student population utilise audio as part of a personalised approach to learning. Increasing student engagement in online delivery through a personalised approach to learning is a vital area of focus in contemporary pedagogy internationally. The rapid move to online delivery during the COVID-19 pandemic revealed both opportunities and challenges for learners with diverse di

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Dissertations / Theses on the topic "4501 Aboriginal and Torres Strait Islander culture, language and history"

1

Balla, Paola. "Disrupting Artistic Terra Nullius: The Ways that First Nations Women in Art & Community Speak Blak to the Colony & Patriarchy." Thesis, 2020. https://vuir.vu.edu.au/42147/.

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The concept of ‘artistic terra nullius’ refers to the violent erasure of First Nations peoples in colony Australia and highlights their absence – particularly Aboriginal Women – in the white-dominated arts world. This doctoral research by creative project and exegesis sets out to document and respond to the work of Aboriginal women in art and community. I have used practice-led inquiry as the main methodology, informed by my own roles as artist, writer, curator, community researcher and as a Wemba-Wemba & Gunditjmara, matriarchal and sovereign woman. Practising community ways of 'being, knowin

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