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Journal articles on the topic 'Aboriginal Australians. Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Anderson, Warwick. "From Racial Types to Aboriginal Clines." Historical Studies in the Natural Sciences 50, no. 5 (November 2020): 498–524. http://dx.doi.org/10.1525/hsns.2020.50.5.498.

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The mid-twentieth century Australian fieldwork of Joseph B. Birdsell illustrates, perhaps uniquely, the transition from typological structuring in physical anthropology before World War II to human biology’s increasing interest in the geographical or clinal patterning of genes and commitment to notions of drift and selection. It also shows that some morphological inquiries lingered into the postwar period, as did an attachment to theories of racial migration and hybridization. Birdsell’s intensive and long-term fieldwork among Aboriginal Australians eventually led him to criticize the settler

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2

Eades, Diana. "Lexical struggle in court: Aboriginal Australians versus the state1." Journal of Sociolinguistics 10, no. 2 (April 2006): 153–80. http://dx.doi.org/10.1111/j.1360-6441.2006.00323.x.

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3

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

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4

Briscoe, Gordon. "Aboriginal Australian Identity: the historiography of relations between indigenous ethinic groups and other Australians, 1788 to 1988." History Workshop Journal 36, no. 1 (1993): 133–61. http://dx.doi.org/10.1093/hwj/36.1.133.

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5

Kuklick, Henrika. "The Civilised Surveyor: Thomas Mitchell and the Australian Aborigines, and: Imagined Destinies: Aboriginal Australians and the Doomed Race Theory, 1880-1939 (review)." Victorian Studies 42, no. 3 (2000): 571–74. http://dx.doi.org/10.1353/vic.2000.0070.

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6

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

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7

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

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It seems somehow appropriate that the final issue of QAR in this millennium departs a little from what has gone before and perhaps epitomizes the future shape of archaeological practice and product in this country. QAR 11 not only happens to fall just as the twentieth-century ticks over but it also happens to represent a positive and timely outcome of a lengthy and often-fraught reconciliation process between the scientific interests of Australian archaeologists and the cultural property interests of indigenous Australians. All articles in this issue concern the wide-ranging and multidisciplin

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

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9

Vincent, Eve. "Performing Place, Practising Memories. Aboriginal Australians, Hippies and the State By Rosita Henry New York and Oxford: Berghan Books, 2012. Pp. xii + 265." Oceania 83, no. 2 (July 2013): 149–50. http://dx.doi.org/10.1002/ocea.5013.

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10

Kuklick, Henrika. "BOOK REVIEW: D. W. A. Baker.THE CIVILISED SURVEYOR: THOMAS MITCHELL AND THE AUSTRALIAN ABORIGINES.and Russell McGregor.IMAGINED DESTINIES: ABORIGINAL AUSTRALIANS AND THE DOOMED RACE THEORY, 1880-1939." Victorian Studies 42, no. 3 (April 1999): 571–74. http://dx.doi.org/10.2979/vic.1999.42.3.571.

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11

Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.

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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in parti

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12

Plumwood, Val. "The Struggle for Environmental Philosophy in Australia." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 157–78. http://dx.doi.org/10.1163/156853599x00135.

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AbstractAustralian settler philosophy needs to create the basis for two important cultural dialogues, with the philosophy of Aboriginal people on the one hand, and with the land the settler way of life is destroying on the other. Through these interconnected dialogues we might begin the process of resolving in a positive way the unhappy anxieties surrounding Australian identity. Mainstream Australian academic philosophy has certainly not provided fertile ground for such dialogues, and its dominant forms could hardly be further away from Australian indigenous philosophies or from land-sensitive

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13

Christiansen, Thomas. "When Worlds Collide in Legal Discourse. The Accommodation of Indigenous Australians’ Concepts of Land Rights Into Australian Law." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 21–41. http://dx.doi.org/10.2478/slgr-2020-0044.

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Abstract The right of Australian Indigenous groups to own traditional lands has been a contentious issue in the recent history of Australia. Indeed, Aborigines and Torres Strait Islanders did not consider themselves as full citizens in the country they had inhabited for millennia until the late 1960s, and then only after a long campaign and a national referendum (1967) in favour of changes to the Australian Constitution to remove restrictions on the services available to Indigenous Australians. The concept of terra nullius, misapplied to Australia, was strong in the popular imagination among t

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14

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 survi

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15

Graham, Mary. "Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 105–18. http://dx.doi.org/10.1163/156853599x00090.

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AbstractIndigenous Australian philosophy is more than just a survivalist kit to understanding nature, human or environmental, but is also a system for realising the fullest potential of human emotion and experience. This paper explores elements of indigenous philosophy, focusing on indigenous views that maintain human-ness is a skill, not developed in order to become a better human being, but to become more and more human. In this context, the paper considers indigenous understandings of the land as a spiritual entity and human societies as dependent upon the land.

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16

Charlesworth, Max. "Australian aboriginal religion in a comparative context." Sophia 26, no. 1 (March 1987): 50–57. http://dx.doi.org/10.1007/bf02781156.

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17

Townsend, Philip. "Mobile Devices for Tertiary Study – Philosophy Meets Pragmatics for Remote Aboriginal and Torres Strait Islander Women." Australian Journal of Indigenous Education 44, no. 2 (September 30, 2015): 139–49. http://dx.doi.org/10.1017/jie.2015.26.

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This paper outlines PhD research which suggests mobile learning fits the cultural philosophies and roles of Aboriginal and Torres Strait Islander women who are preservice teachers in the very remote Australian communities where the research was conducted. The problem which the research addresses is the low completion rates for two community-based Initial Teacher Education (ITE) programs in South Australia (SA) and Queensland (Qld). Over the past decade, the national completion rate of Aboriginal and Torres Strait Islander students in teacher training was 36 per cent, and in these two community

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18

Clague, Liesa, Neil Harrison, Katherine Stewart, and Caroline Atkinson. "Thinking Outside the Circle: Reflections on Theory and Methods for School-Based Garden Research." Australian Journal of Indigenous Education 47, no. 2 (July 24, 2017): 139–45. http://dx.doi.org/10.1017/jie.2017.21.

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School-based gardens (SBGs) are contributing to improvements in many areas of education, including nutrition, health, connectedness and engagement of students. While considerable research has been conducted in other parts of the world, research in Australia provides limited understanding of the impact of SBGs. The aim of this paper is to give a reflective viewpoint on the impact of SBGs in Australia from the perspective of an Aboriginal philosophical approach called Dadirri. The philosophy highlights an Australian Aboriginal concept, which exists but has different meanings across Aboriginal la

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19

Christie, Michael. "Yolngu Studies: A case study of Aboriginal community engagement." Gateways: International Journal of Community Research and Engagement 1 (September 29, 2008): 31–47. http://dx.doi.org/10.5130/ijcre.v1i0.526.

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The Yolngu studies program at Charles Darwin University has been active in the teaching of Yolngu (East Arnhemland Aboriginal) languages and culture, in collaborative transdisciplinary research, and in community engagement for well over ten years. The original undergraduate teaching program was set up under the guidance of Yolngu elders. They instituted key principles for the tertiary level teaching of Yolngu languages and culture, which reflected protocols for knowledge production and representation derived from traditional culture. These principles ensured the continuation of an ongoing comm

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20

Turner, David H. "Transcending race: Further reflections on Australian Aboriginal culture." Sophia 34, no. 1 (April 1995): 173–87. http://dx.doi.org/10.1007/bf02772456.

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21

Faunce, T. "Hearing Australian Aboriginal voices on neglect and sustainability." Medical Humanities 35, no. 1 (May 29, 2009): 4–5. http://dx.doi.org/10.1136/jmh.2009.001651.

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22

Kuklick, HENRIKA. "‘Humanity in the chrysalis stage’: indigenous Australians in the anthropological imagination, 1899–1926." British Journal for the History of Science 39, no. 4 (November 10, 2006): 535–68. http://dx.doi.org/10.1017/s0007087406008405.

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Baldwin Spencer and F. J. Gillen's Native Tribes of Central Australia (1899) is now remembered as an approximation of the anthropological method that would soon be conventional: a comprehensive study of a delimited area, based on sustained fieldwork, portraying a population's distinctive character. In 1913, however, Bronislaw Malinowski said of Spencer and Gillen's studies that ‘half the total production in anthropological theory ha[d] been based upon their work, and nine-tenths affected or modified by it’. Native Tribes inspired an intense international debate, orchestrated by J. G. Frazer, b

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23

McKnight, Anthony, Valerie Harwood, Samantha McMahon, Amy Priestly, and Jake Trindorfer. "‘No Shame at AIME’: Listening to Aboriginal Philosophy and Methodologies to Theorise Shame in Educational Contexts." Australian Journal of Indigenous Education 49, no. 1 (September 14, 2018): 46–56. http://dx.doi.org/10.1017/jie.2018.14.

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Shame is a ‘slippery’ concept in educational contexts but by listening to Aboriginal philosophy and Country, we can rethink its slipperiness. This article contemplates how multiple understandings of shame are derived from and coexist within colonised educational contexts. We focus on one positive example of Indigenous education to consider how these understandings can be challenged and transformed for the benefit of Indigenous learners. We discuss a mentoring program run by and for Indigenous young people that is successfully impacting school retention and completion rates: The Australian Indi

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24

McCollow, John. "A Controversial Reform in Indigenous Education: The Cape York Aboriginal Australian Academy." Australian Journal of Indigenous Education 41, no. 2 (December 2012): 97–109. http://dx.doi.org/10.1017/jie.2012.22.

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This article examines a controversial initiative in Indigenous education: the establishment of the Cape York Aboriginal Australian Academy (CYAAA). The article provides a brief description of the Academy's three campuses and their communities and considers: the circumstances of its creation, including the role of Noel Pearson and Cape York Partnerships; the rationale and philosophy underpinning the case for establishing the Academy; implementation; and some key issues relevant to assessing this reform. These include its impact on a range of performance measures, the veracity and power of the s

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25

Hogg, Robert S. "Indigenous mortality: Placing Australian aboriginal mortality within a broader context." Social Science & Medicine 35, no. 3 (August 1992): 335–46. http://dx.doi.org/10.1016/0277-9536(92)90030-t.

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26

CURCHIN, KATHERINE. "From the Moral Limits of Markets to the Moral Limits of Welfare." Journal of Social Policy 45, no. 1 (October 13, 2015): 101–18. http://dx.doi.org/10.1017/s0047279415000501.

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AbstractThe political philosopher Michael Sandel (2012) has recently argued compellingly for more attention to the moral limits of markets, arguing that market values can crowd out other values we should care about. Meanwhile, conservative advocates for welfare reform, such as the Australian Aboriginal leader Noel Pearson, have raised concerns about the impact of long-term welfare receipt on community values. Pearson's argument about welfare can be articulated in similar terms to Sandel's argument about markets. Pearson maintains that in heavily disadvantaged communities – such as the Aborigin

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27

Shore, Jay H., and Paul Spicer. "A model for alcohol-mediated violence in an Australian Aboriginal community." Social Science & Medicine 58, no. 12 (June 2004): 2509–21. http://dx.doi.org/10.1016/j.socscimed.2003.09.022.

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28

Tavendale, Olwyn. "Painting Country: Spatial, Somatic and Linguistic Experience in Central Australian Aboriginal Art." Oceania 89, no. 1 (March 2019): 104–23. http://dx.doi.org/10.1002/ocea.5212.

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29

Tee, Garry J. "Mathematics in the Pacific Basin." British Journal for the History of Science 21, no. 4 (December 1988): 401–17. http://dx.doi.org/10.1017/s0007087400025322.

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The development of systematic mathematics requires writing, and hence a non-literate culture cannot be expected to advance mathematics beyond the stage of numeral words and counting. The hundreds of languages of the Australian aborigines do not seem to have included any extensive numeral systems. However, the common assertions to the effect that ‘Aborigines have only one, two, many’ derive mostly from reports by nineteenth century Christian missionaries, who commonly understood less mathematics than did the people on whom they were reporting. Of course, in recent decades almost all Aborigines

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30

Hill, Peter S., John Wakerman, Sally Matthews, and Odette Gibson. "Tactics at the interface: Australian Aboriginal and Torres Strait Islander health managers." Social Science & Medicine 52, no. 3 (February 2001): 467–80. http://dx.doi.org/10.1016/s0277-9536(00)00196-9.

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31

Watson-Verran’s, Helen, and Leon White’s. "Issues of knowledge in the policy of self-determination for aboriginal Australian communities." Knowledge and Policy 6, no. 1 (March 1993): 67–78. http://dx.doi.org/10.1007/bf02692802.

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32

Branagan, Marty. "The Australian Movement against Uranium Mining: Its Rationale and Evolution." International Journal of Rural Law and Policy, no. 1 (September 9, 2014): 1–12. http://dx.doi.org/10.5130/ijrlp.i1.2014.3852.

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This paper begins with a brief historical overview of the Australian movement against uranium mining, before focussing on two major campaigns: Roxby and Jabiluka. It describes the reasons the activists gave at the time for their blockades of the Roxby Downs uranium mine in South Australia in 1983 and 1984. These reasons – such as perceptions that the industry is unsafe - have changed little over time and were the basis for the campaign against the proposed Jabiluka mine in the Northern Territory in 1998. They continue to be cited by environmental groups and Aboriginal Traditional Owners to thi

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33

Furlong, Y., and T. Finnie. "Culture counts: the diverse effects of culture and society on mental health amidst COVID-19 outbreak in Australia." Irish Journal of Psychological Medicine 37, no. 3 (May 14, 2020): 237–42. http://dx.doi.org/10.1017/ipm.2020.37.

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Since COVID-19 first emerged internationally, Australia has applied a number of public health measures to counter the disease’ epidemiology. The public heath response has been effective in virus testing, diagnosing and treating patients with COVID-19. The imposed strict border restrictions and social distancing played a vital role in reducing positive cases via community transmission resulting in ‘flattening of the curve’. Now is too soon to assess the impact of COVID-19 on people’s mental health, as it will be determined by both short- and long-term consequences of exposure to stress, uncerta

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34

Strang, Veronica. "Knowing Me, Knowing You: Aboriginal and European Concepts of Nature as Self and Other." Worldviews: Global Religions, Culture, and Ecology 9, no. 1 (2005): 25–56. http://dx.doi.org/10.1163/1568535053628463.

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AbstractBased on long-term fieldwork with Aboriginal groups, Euro-Australian pastoralists and other land users in Far North Queensland, this paper considers the ways in which indigenous relations to land conflate concepts of Nature and the Self, enabling subjective identification with elements of the environment and supporting long-term affective relationships with place. It observes that indigenous cultural landscapes are deeply encoded with projections of social identity: this location in the immediate environment facilitates the intergenerational transmission of knowledge and identity and s

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35

Weeramanthri, Tarun. "Practice Guidelines for Health Professionals Dealing with Death in the Northern Territory Aboriginal Australian Population." Mortality 3, no. 2 (January 1998): 161–72. http://dx.doi.org/10.1080/713685903.

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36

Brady, Veronica. "Towards an Ecology of Australia: Land of the Spirit." Worldviews: Global Religions, Culture, and Ecology 3, no. 2 (1999): 139–55. http://dx.doi.org/10.1163/156853599x00117.

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AbstractEcology has to do with the realisation of the relationships between human beings and the larger fabric of life. But the strangeness of the Australian environment as seen by the first European settlers, together with the exploitative ideology of colonisation, have posed particular problems for the development of ecological awareness. This paper argues, however, that writers, painters and musicians have kept the possibility of developing ecological awareness open from the beginnings of settlement. It also maintains that increasing sensitivity to the significance of Aboriginal culture, th

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37

Mukharji, Projit Bihari. "Bloodworlds." Historical Studies in the Natural Sciences 50, no. 5 (November 2020): 525–53. http://dx.doi.org/10.1525/hsns.2020.50.5.525.

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In 1952, a joint Indo-Australian team undertook one of the first genetic studies of the Chenchu people of southern India. Long thought of as one of the oldest populations on the subcontinent and a potential link between South Asian and Aboriginal Australian populations, the study hoped to illuminate the deeper demographic histories of both India and Australia. Coming as it did immediately on the heels of decolonization, it also signaled a new era of scientific collaborations after empire. But what exactly does “collaboration” entail? How far do agendas and imaginations actually cohere in such

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38

Mooney, Gavin, Stephen Jan, and Virginia Wiseman. "Staking a claim for claims: a case study of resource allocation in Australian Aboriginal health care." Social Science & Medicine 54, no. 11 (June 2002): 1657–67. http://dx.doi.org/10.1016/s0277-9536(01)00333-1.

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39

Gibson, Jason, and Helen Gardner. "Conversations on the Frontier: Finding the Dialogic in Nineteenth-century Anthropological Archives." History Workshop Journal 88 (2019): 47–65. http://dx.doi.org/10.1093/hwj/dbz024.

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Abstract While anthropological archives tend to be named after the collector of the material, they are often the product of conversations and long-term engagements with informants. Focusing on the concept of the dialogic, this article contends that these materials ought to be equally conceived as co-productions, often made via complex, asymmetrical researcher/researched engagements. We specifically home in on the dialogic traces left in the archive of the nineteenth century Australian ethnographer A. W. Howitt and his various conversations with an Aboriginal man named Ienbin. We argue that by

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40

Heath, Jeffrey. "Barry Blake, Australian Aboriginal grammar. London, Sydney and Wolfeboro NH, USA: Croom Helm, 1987. Pp. xiv + 220; map." Journal of Linguistics 24, no. 1 (March 1988): 257. http://dx.doi.org/10.1017/s0022226700011737.

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41

Kolig, Erich. "Thrilling the clay of our bodies: Natural sites and the construction of sacredness in Australian aboriginal and Austrian traditions, and in new age philosophy." Anthropological Forum 7, no. 3 (January 1996): 351–81. http://dx.doi.org/10.1080/00664677.1996.9967463.

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42

Jones, Jennifer. "Nature study, Aborigines and the Australian kindergarten: lessons from Martha Simpson’sAustralian Programme based on the Life and Customs of the Australian Black." History of Education 43, no. 4 (July 4, 2014): 487–503. http://dx.doi.org/10.1080/0046760x.2014.930188.

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43

Ziersch, Anna M., Gilbert Gallaher, Fran Baum, and Michael Bentley. "Responding to racism: Insights on how racism can damage health from an urban study of Australian Aboriginal people." Social Science & Medicine 73, no. 7 (October 2011): 1045–53. http://dx.doi.org/10.1016/j.socscimed.2011.06.058.

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44

Moran, Anthony. "The Psychodynamics of Australian Settler-Nationalism: Assimilating or Reconciling With the Aborigines?" Political Psychology 23, no. 4 (December 2002): 667–701. http://dx.doi.org/10.1111/0162-895x.00303.

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45

Wild, Kayli, Elaine Lawurrpa Maypilama, Sue Kildea, Jacqueline Boyle, Lesley Barclay, and Alice Rumbold. "‘Give us the full story’: Overcoming the challenges to achieving informed choice about fetal anomaly screening in Australian Aboriginal communities." Social Science & Medicine 98 (December 2013): 351–60. http://dx.doi.org/10.1016/j.socscimed.2012.10.031.

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46

Rowse, Tim. "What Now: Everyday Endurance and Social Intensity in an Australian Aboriginal Community, By CameoDalley.New York: Berghahn Books. 2020, Pp. 252. Price: US $120." Oceania 91, no. 1 (March 2021): 134–35. http://dx.doi.org/10.1002/ocea.5293.

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47

Austin-Broos, Diane. "Belonging Together: dealing with the politics of disenchantment in Australian Indigenous policy By Patrick Sullivan Canberra: Aboriginal Studies Press, 2011. Pp. ix + 147." Oceania 83, no. 2 (July 2013): 151–52. http://dx.doi.org/10.1002/ocea.5015.

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48

Shaffner, Ellen C., Albert J. Mills, and Jean Helms Mills. "Intersectional history: exploring intersectionality over time." Journal of Management History 25, no. 4 (November 11, 2019): 444–63. http://dx.doi.org/10.1108/jmh-02-2018-0011.

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PurposeThis paper aims to outline the possibilities of intersectional history as a novel method for management history. Intersectional history combines intersectionality and the study of the past to examine discrimination in organizations over time. This paper explores the need for intersectional work in management history, outlines the vision for intersectional history and provides a brief example analyzing the treatment of Australian Aboriginal people in a historical account of Qantas Airways.Design/methodology/approachThis paper contends that intersectionality is a discursive practice, and

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49

Nicholls, Angus. "Anglo-German mythologics: the Australian Aborigines and modern theories of myth in the work of Baldwin Spencer and Carl Strehlow." History of the Human Sciences 20, no. 1 (February 2007): 83–114. http://dx.doi.org/10.1177/0952695106075077.

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50

Markwick, Alison, Zahid Ansari, Mary Sullivan, and John McNeil. "Social determinants and psychological distress among Aboriginal and Torres Strait islander adults in the Australian state of Victoria: A cross-sectional population based study." Social Science & Medicine 128 (March 2015): 178–87. http://dx.doi.org/10.1016/j.socscimed.2015.01.014.

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