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Dissertations / Theses on the topic 'Aboriginal religion'
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1
Skye, L. M. "Yiminga (spirit) calling : a study of Australian Aboriginal Christian women's creation theology." Thesis, The University of Sydney, 2004. http://hdl.handle.net/2123/5129.
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Thesis (Ph. D.)--University of Sydney, 2005.<br>Degree awarded 2005, thesis submitted 2004. Title from title screen (viewed July 3, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bliographical references. Also available in print form.
2
Drake, Darren, and mikewood@deakin edu au. "Secularism exhausted?: Non-Indigenous postcolonial discourses and the question of aboriginal religion." Deakin University. School of Communication and Creative Arts, 2002. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051017.152649.
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Kelleher, Matthew H. "Archaeology of sacred space the spatial nature of religious behaviour in the Blue Mountains National Park Australia /." Connect to full text, 2002. http://ses.library.usyd.edu.au/handle/2123/4138.
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Thesis (Ph. D.)--University of Sydney, 2003.<br>Title from title screen (viewed April 6, 2009). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Archaeology, Faculty of Arts. Degree awarded 2003; thesis submitted 2002. Includes bibliographical references. Also available in print form.
4
Robinson, Cheryl Dorothy Moodai, of Western Sydney Hawkesbury University, and School of Social Ecology. "Effects of colonisation, cultural and psychological on my family." THESIS_XXX_SEL_Robinson_C.xml, 1997. http://handle.uws.edu.au:8081/1959.7/686.
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This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.<br>Master of Science (Hons) Social Ecology
5
Stenbäck, Tomas. "Where Life Takes Place, Where Place Makes Life : Theoretical Approaches to the Australian Aboriginal Conceptions of Place." Thesis, Högskolan i Gävle, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-26156.
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The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints. The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples. The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.
6
Engelhart, Monica. "Extending the tracks : A cross-reductionistic approach to Australian Aboriginal male initiation rites." Doctoral thesis, Stockholm : Almqvist & Wiksell international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37702264t.
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7
Robinson, Cheryl Dorothy Moodai. "Effects of colonisation, cultural and psychological on my family." Thesis, View thesis, 1997. http://handle.uws.edu.au:8081/1959.7/686.
Full textAbstract:
This research is a story about the author’s Murri family. It is about rebirthing the author’s identity, history and culture, and concerns the history and consequences that colonisation has rendered on her family. The story divulges the secrets and problems from the past that continue to affect the author and her family today. Aboriginal history concerns each and every person in Australia. Non-indigenous people need to understand that Aborigines’ spirits belong to this land, that they are a part of it. They need to understand what colonisation has done to Aboriginal families. It is only through understanding and accepting the history of what has happened to thousands of Murri families that their identities and place within their environment can become reality in the minds of non-Aboriginal people. Because a written discourse is alien to the Aboriginal culture and to the author’s psyche, she has rebirthed her family’s stories in both visual and oral language, and combined this with the written. The author’s art is a healing vehicle through which she and her family reconnect with their culture. It is connected with the author’s identity, her heritage. She has created images/objects that reflect what she has discovered of herself and her family. Her creations are imbued with all that is natural, her palette is the land and its produce, thus reconnecting herself with her heritage, the land – mother earth.
8
Suggit, Daniel Richard. "A Clever People: Indigenous healing traditions and Australian mental health futures." Thesis, Canberra, ACT : The Australian National University, 2008. http://hdl.handle.net/1885/12051.
Full textAbstract:
Indigenous Australians are currently hospitalised for mental health disorders at significantly higher rates than members of the non-Indigenous population. In this context, the development of effective Indigenous mental health service delivery models in remote, rural and urban areas continues to be a national priority.
Traditional forms of healing are fundamental to Indigenous societies across Australia. Anthropologists, linguists, psychiatrists, psychologists, psycho-analysists and Indigenous healers themselves have recorded and discussed many localised traditions of healing over the last 100 years.
This paper presents an overview of this significant Australian heritage and proposes that the challenges which face mental health service delivery within many Indigenous communities may be addressed in part through the recognition of the intellectual, religious and therapeutic bases of Indigenous healing traditions.
9
Forbes, Lauren L. "Approaching the Unfamiliar: How the Religious Ways of Aboriginal Peoples Are Understood in Delgamuukw v. British Columbia (1997)." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23495.
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This thesis will explore how the Supreme Court of Canada understands and frames the religious ways of the Gitksan and Wet’suwet’en First Nations peoples, in the case Delgamuukw v. British Columbia (1997). The case started as a land claims case but at the Supreme Court level it became about whether Aboriginal oral knowledge could be used as historical evidence in a Canadian court of law, in particular for this dispute, as an aid for First Nations peoples to establish title to their traditional territories. The Court decided that Aboriginal oral knowledge could be used as evidence. This thesis does five things: 1. It examines some of the tools that can be used to examine and evaluate how the religious ways of Aboriginal peoples are discussed in law in Canada. Here it focuses on using a broad understanding of religion as “lived” to understand religion. It also establishes a social-scientific method of discourse analysis, drawn from a number of sources, to evaluate legal documents. 2. This thesis explores the socio-legal context in Canada in which Aboriginal peoples and their claims need to be understood. Here the presence of European and Christian views that are still present in society and social institutions in Canada and the way they affect how Aboriginal religious ways are understood is determined. The characteristics of law that make it difficult for Aboriginal claims to be understood and handled adequately in court in Canada are also investigated. 3. The third aspect that this thesis focuses on the markers of the religious ways of Aboriginal peoples in the Delgamuukw case and how are they understood in the Canadian socio-legal context. Here there is discussion of oral knowledge, land, crests, feasting and totem poles and what each might mean for the Gitksan and Wet’suwet’en peoples and how the legal system might have trouble handling them. 4. Analysis of the Delgamuukw case is the fourth part of this thesis. How the law understands and frames the religious ways of the Gitksan and Wet’suwet’en peoples in the Delgamuukw case are investigated. It is determined that the Court downplayed the religious ways of Aboriginal peoples (by “writing out”, by using vague language to refer to it or by not mentioning it at all); it did not do justice to Aboriginal beliefs by labeling oral knowledge as “sacred”; the Delgamuukw decision fell short of really treating oral knowledge as equal to other forms of historical evidence by excluding oral knowledge with religious content; legal adjudicators made pronouncements on the religious uses of land for the Gitksan and Wet’suwet’en and finally; land was quantified, regulated and title was diminished by the ability for the court to infringe on it. What these actions by the Court suggested about how it understands religion and the religious ways of Aboriginal peoples where also contemplated. It was noted that the law characterized issues and used language in particular ways to avoid discussing religion, to discount it as evidence, and used a Christian understanding of religion to comprehend Aboriginal religious ways, which did not do justice to their beliefs. 5. The last part of this thesis questions whether there other ways in which the law, and the majority of non-Aboriginal peoples in Canada, could come to better understand and handle the religious ways of Aboriginal peoples than they did in the Delgamuukw case. It determines that there are a number of indications that suggest that this is possible including, the unique historical situation of Canada, the teaching and communication skills present in many Aboriginal communities, the space opened surrounding the inclusion of oral knowledge as evidence in law, increasing dialogue with Aboriginal communities, and the current revaluation of history. Nevertheless, there is also an ambivalence on behalf of the law regarding whether or not it will go in the direction that could view Aboriginal religious ways in alternative ways which could result in a better understanding these ways on their own terms. The thesis concludes that according to analysis of the Delgamuukw case, law has difficulty understanding and handling the religious ways of Aboriginal peoples in Canada.
10
Kelleher, Matthew. "Archaeology of sacred space : the spatial nature of religious behaviour in the Blue Mountains National Park Australia." Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/4138.
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This thesis examines the material correlates of religious behaviour. Religion is an important part of every culture, but the impact religion has on structuring material culture is not well understood. Archaeologists are hampered in their reconstructions of the past because they lack comparative methods and universal conventions for identifying religious behaviour. The principal aim of this thesis is to construct an indicator model which can archaeologically identify religious behaviour. The basis for the proposed model stems directly from recurrent religious phenomena. Such phenomena, according to anthropological and cognitive research, relate to a series of spatio-temporally recurrent religious features which relate to a universal foundation for religious concepts. Patterns in material culture which strongly correlate with these recurrent phenomena indicate likely concentrations of religious behaviour. The variations between sacred and mundane places can be expected to yield information regarding the way people organise themselves in relation to how they perceive their cosmos. Using cognitive religious theory, stemming from research in neurophysiology and psychology, it is argued that recurrent religious phenomena owe their replication to the fact that certain physical stimuli and spatial concepts are most easily interpreted by humans in religious ideas. Humans live in a world governed by natural law, and it is logical that the concepts generated by humans will at least partially be similarly governed. Understanding the connection between concept and cause results in a model of behaviour applicable to cross-cultural analysis and strengthens the model’s assumption base. In order to test the model of religious behaviour developed in this thesis it is applied to a regional archaeological matrix from the Blue Mountains National Park in New South Wales, Australia. Archaeological research in the Blue Mountains has tentatively identified ceremonial sites based on untested generalised associations between select artefact types and distinctive geographic features. The method of analysis in this thesis creates a holistic matrix of archaeological and geographic data, encompassing both qualitative and quantitative measures, which generates a statistical norm for the region. Significant liminal deviations from this norm, which are characteristic indicators of religious behaviour are then identified. Confidence in these indicators’ ability to identify ceremonial sites is obtained by using a distance matrix and algorithms to examine the spatial patterns of association between significant variables. This thesis systematically tests the associations between objects and geography and finds that a selective array and formulaic spatiality of material correlates characteristic of religious behaviour does exist at special places within the Blue Mountains. The findings indicate a wide spread if more pocketed distribution of ceremonial sites than is suggested in previous models. The spatial/material relationships for identified religious sites indicates that these places represent specialised extensions of an interdependent socio-economic system where ceremonial activity and subsistence activity operated in balance and were not isolated entities.
11
Kelleher, Matthew. "Archaeology of sacred space : the spatial nature of religious behaviour in the Blue Mountains National Park Australia." University of Sydney, 2002. http://hdl.handle.net/2123/4138.
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Doctor of Philosophy<br>This thesis examines the material correlates of religious behaviour. Religion is an important part of every culture, but the impact religion has on structuring material culture is not well understood. Archaeologists are hampered in their reconstructions of the past because they lack comparative methods and universal conventions for identifying religious behaviour. The principal aim of this thesis is to construct an indicator model which can archaeologically identify religious behaviour. The basis for the proposed model stems directly from recurrent religious phenomena. Such phenomena, according to anthropological and cognitive research, relate to a series of spatio-temporally recurrent religious features which relate to a universal foundation for religious concepts. Patterns in material culture which strongly correlate with these recurrent phenomena indicate likely concentrations of religious behaviour. The variations between sacred and mundane places can be expected to yield information regarding the way people organise themselves in relation to how they perceive their cosmos. Using cognitive religious theory, stemming from research in neurophysiology and psychology, it is argued that recurrent religious phenomena owe their replication to the fact that certain physical stimuli and spatial concepts are most easily interpreted by humans in religious ideas. Humans live in a world governed by natural law, and it is logical that the concepts generated by humans will at least partially be similarly governed. Understanding the connection between concept and cause results in a model of behaviour applicable to cross-cultural analysis and strengthens the model’s assumption base. In order to test the model of religious behaviour developed in this thesis it is applied to a regional archaeological matrix from the Blue Mountains National Park in New South Wales, Australia. Archaeological research in the Blue Mountains has tentatively identified ceremonial sites based on untested generalised associations between select artefact types and distinctive geographic features. The method of analysis in this thesis creates a holistic matrix of archaeological and geographic data, encompassing both qualitative and quantitative measures, which generates a statistical norm for the region. Significant liminal deviations from this norm, which are characteristic indicators of religious behaviour are then identified. Confidence in these indicators’ ability to identify ceremonial sites is obtained by using a distance matrix and algorithms to examine the spatial patterns of association between significant variables. This thesis systematically tests the associations between objects and geography and finds that a selective array and formulaic spatiality of material correlates characteristic of religious behaviour does exist at special places within the Blue Mountains. The findings indicate a wide spread if more pocketed distribution of ceremonial sites than is suggested in previous models. The spatial/material relationships for identified religious sites indicates that these places represent specialised extensions of an interdependent socio-economic system where ceremonial activity and subsistence activity operated in balance and were not isolated entities.
12
Moreton, Romaine. "The right to dream." Click here for electronic access: http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495, 2006. http://arrow.uws.edu.au:8080/vital/access/manager/Repository/uws:2495.
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13
Lane, Jonathon. "Anchorage in Aboriginal affairs A.P. Elkin on religious continuity and civic obligations /." Connect to full text, 2007. http://hdl.handle.net/2123/3691.
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Thesis (Ph. D.)--University of Sydney, 2008.<br>Title from title screen (viewed November, 11, 2008) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of History, University of Sydney. Degree awarded 2008; thesis submitted 2007. Includes bibliographical references.
14
Lane, Jonathon. "Anchorage in Aboriginal affairs: A. P. Elkin on religious continuity and civic obligation." University of Sydney, 2008. http://hdl.handle.net/2123/3691.
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Doctor of Philosophy (PhD)<br>In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.
15
Lane, Jonathon. "Anchorage in Aboriginal affairs: A. P. Elkin on religious continuity and civic obligation." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/3691.
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In Australian Aboriginal affairs, the acculturative strand of assimilation developed in large part from Elkin’s religious and Idealist commitment, for which in the years 1928 to 1933 he won social-scientific authority. In competition with both an eliminationist politics of race and a segregationist politics of territory, Elkin drew upon religious experience, apologetics, sociology, and networks to establish a ‘positive policy’ as an enduring ideal in Aboriginal affairs. His leadership of the 1930s reform movement began within the Anglican Church, became national through civic-religious organs of publicity, and gained scientific authority as Elkin made religious themes a central concern in Australian anthropology. But from the 1960s until recently, most scholars have lost sight of the centrality of Idealism and religion in our protagonist’s seminal project of acculturative assimilation. This thesis aims to show how Elkin dealt with problems fundamental to twentieth century Aboriginal affairs and indeed to Australian modernity more generally – problems of faith and science, morality and expediency – in developing his positive policy towards Aborigines.
16
Brass, Gregory M. "Respecting "the Medicines" : narrating an aboriginal identity at Nechi House." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0032/MQ64134.pdf.
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Blanc, Nicolas. "Constitutionnalisme et exclusion : critique du regard français sur le modèle canadien de pluralisme." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0289/document.
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La recherche vise à mettre en évidence les relations entre constitutionnalisme et exclusion dans le cadre d’unecritique du regard français sur le modèle canadien de pluralisme. La problématique de l’exclusion, être altériséen raison de l’identité du droit, naît des silences de la comparaison différentielle France – Canada. Une critiqueidentitaire permet de déplacer la triple dialectique de la comparaison : positivisme c. pluralisme, universalisme c.différentialisme et républicanisme c. libéralisme pluraliste. La problématique de l’orientation identitaire du droitest commune aux deux systèmes juridiques. Aussi, la recherche est relative à l’identité du constitutionnalisme.L’exclusion se définit comme le décalage entre l’orientation identitaire du constitutionnalisme et l’identité ducorps du sujet. La méthode d’analyse proposée, afin de traiter de l’exclusion en droit, et déplacer la comparaison,est tripartite : mettre en évidence l’orientation identitaire du constitutionnalisme, en identifier la structureidentitaire, pour, enfin, en déterminer les étrangers ou « Autres. » La recherche vise à déplacer la comparaison enproduisant une phénoménologie de l’exclusion constitutionnelle, ou « dehors constitutifs, » avec une typologiedes étrangers du droit. La démonstration sera faite dans le cadre des conflits de la religion et de l’orientationsexuelle démontrant l’orientation blanche, hétéropatriarcale et hétéronormative du droit constitutionnel<br>This research intends on proving how constitutionalism and exclusion collide one against the other through acritique of the french gaze on a supposedly canadian model of pluralism. The negative comparison’s silencesbetween France and Canada gave birth to this question of how one is being excluded and othered based on theidentity of constitutional law. This critique, that focuses on identities, is shifting those three dialectics supportingthe aforementioned negative comparison : positivism v. pluralism, universalism v. differentialism, republicanismv. liberal pluralism. France and Canada share the issue of how legal reality is oriented toward specific identities.This research, then, is a critique of constitutionalism identities. Exclusion is defined as the gap between theorientation of law’s identities and the bodily reality of its subjects. The analytical tool developed here to tackleexclusion in law has three steps : shedding light on the orientations of constitutionalism, its identity structure,and its constitutional Others. This research purports on turning scholars’ critical gaze towards thisphenomenology of constitutional exclusion, its « constitutive outside, » by deciphering a typology ofconstitutional Others. This will be so through the collisions of freedom of religion and sexual orientation.Constitutionalism is per se oriented towards the ascendency of whiteness, patriarcalism and heteronormativity
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Chabot, Cecil. "Cannibal Wihtiko: Finding Native-Newcomer Common Ground." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/33452.
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Two prominent historians, David Cannadine and Brad Gregory, have recently contended that history is distorted by overemphasis on human difference and division across time and space. This problem has been acute in studies of Native-Newcomer relations, where exaggeration of Native pre-contact stability and post-contact change further emphasized Native-Newcomer difference. Although questioned in economic, social and political spheres, emphasis on cultural difference persists.
To investigate the problem, this study examined the Algonquian wihtiko (windigo), an apparent exemplar of Native-Newcomer difference and division. With a focus on the James Bay Cree, this study first probed the wihtiko phenomenon’s Native origins and meanings. It then examined post-1635 Newcomer encounters with this phenomenon: from the bush to public opinion and law, especially between 1815 and 1914, and in post-1820 academia. Diverse archives, ethnographies, oral traditions, and academic texts were consulted.
The cannibal wihtiko evolved from Algonquian attempts to understand and control rare but extreme mental and moral failures in famine contexts. It attained mythical proportions, but fears of wihtiko possession, transformation and violence remained real enough to provoke pre-emptive killings even of family members. Wihtiko beliefs also influenced Algonquian manifestations and interpretations of generic mental and moral failures. Consciously or not, others used it to scapegoat, manipulate, or kill.
Newcomers threatened by moral and mental failures attributed to the wihtiko often took Algonquian beliefs and practices seriously, even espousing them. Yet Algonquian wihtiko behaviours, beliefs and practices sometimes presented Newcomers with another layer of questions about mental and moral incompetence. Collisions arose when they discounted, misconstrued or asserted control over Algonquian beliefs and practices. For post-colonial critics, this has raised a third layer of questions about intellectual and moral incompetence. Yet some critics have also misconstrued earlier attempts to understand and control the wihtiko, or attributed an apparent lack of scholarly consensus to Western cultural incompetence or inability to grasp the wihtiko.
In contrast, this study of wihtiko phenomena reveals deeper commonalities and continuities. They are obscured by the complex evolution of Natives’ and Newcomers’ struggles to understand and control the wihtiko. Yet hidden in these very struggles and the wihtiko itself is a persistent shared conviction that reducing others to objects of power signals mental and moral failure. The wihtiko reveals cultural differences, changes and divisions, but exemplifies more fundamental commonalities and continuities.
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Gale, Mary-Anne. "Poor bugger whitefella got no dreaming : the representation & appropriation of published Dreaming narratives with special reference to David Unaipon's writings / Mary-Anne Gale." 2000. http://hdl.handle.net/2440/19894.
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Bibliography: leaves 337-354.<br>ix, 354, 123 leaves ; 30 cm.<br>Title page, contents and abstract only. The complete thesis in print form is available from the University Library.<br>Critically reviews the many and varied representations of Aboriginal Dreaming narratives that have appeared in print since Australia's colonisation. A special focus is the writings of Ngarrindjeri man, David Unaipon. Dreaming narratives contain knowledge, and all knowledge systems are influenced by the circumstances in which they emerge. Challenges those with an interest in representing indigenous knowledge in print to respect the rights of the indigenous owners, and to strive to maintain the integrity of their texts.<br>Thesis (Ph.D.)--Adelaide University, Dept. of European Studies, 2001
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Gale, Mary-Anne. "Poor bugger whitefella got no dreaming : the representation & appropriation of published Dreaming narratives with special reference to David Unaipon's writings / Mary-Anne Gale." Thesis, 2000. http://hdl.handle.net/2440/19894.
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Bibliography: leaves 337-354.<br>ix, 354, 123 leaves ; 30 cm.<br>Critically reviews the many and varied representations of Aboriginal Dreaming narratives that have appeared in print since Australia's colonisation. A special focus is the writings of Ngarrindjeri man, David Unaipon. Dreaming narratives contain knowledge, and all knowledge systems are influenced by the circumstances in which they emerge. Challenges those with an interest in representing indigenous knowledge in print to respect the rights of the indigenous owners, and to strive to maintain the integrity of their texts.<br>Thesis (Ph.D.)--Adelaide University, Dept. of European Studies, 2001
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Slotte, Ingrid. "We are family, we are one: an aboriginal Christian movement in Arnhem Land, Australia." Phd thesis, 1997. http://hdl.handle.net/1885/145968.
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Archibald-Barber, Jesse Rae. "The elegiac contradiction and the apocalyptic gesture: Christian and aboriginal forms of consolation in English Canadian first nations, and Métis literatures /." 2008. http://proquest.umi.com/pqdlink?did=1659883231&sid=5&Fmt=2&clientId=12520&RQT=309&VName=PQD.
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Ono, Akiko. "Pentecostalism among the Bundjalund revisited : the rejection of culture by aboriginal Christians in northern New South Wales, Australia." Phd thesis, 2007. http://hdl.handle.net/1885/147081.
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Howell-Jones, Gail E. "Counselling First Nations : experiences of how aboriginal clients develop, experience, and maintain successful healing relationships with non-aboriginal counsellors in mainstream mental health settings, a narrative study." Thesis, 2005. http://hdl.handle.net/2429/18446.
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Aboriginal people in Canada experience disproportionately high rates of
family violence, suicide, substance abuse, and mental health problems such as
depression and posttraumatic stress disorder. However, although culturally based
healing resources for aboriginal people are inadequate to meet the need, available
mainstream mental health services are underutilized by aboriginal clients.
Therefore, while building on previous research looking at the problems faced by
mainstream services and non-aboriginal counsellors in engaging and helping
aboriginal clients, this research assumed there have been successes and examined
aboriginal experiences of successful engagement and healing within such
contexts. The methodology for this study is a narrative based approach that meets
the mandates for ethical and appropriate indigenous research as described by
those of authority in the field of indigenous research, and answers the question:
How do aboriginal clients develop, experience, and maintain successful healing
relationships with non-aboriginal counsellors in mainstream mental health
settings? Narrative analysis of interviews with seven aboriginal mental health
clients who believed they had a positive counselling experience in a mainstream
setting produced findings that suggest common themes of interaction and
discovery mark successful counselling relationships. Generally clients described
an increased sense of connection and belonging, harmony, integration of
traditional aboriginal and non-aboriginal practice and beliefs, self-acceptance,
understanding, and balance as critical. However the defining characteristic of a
successful counselling experience was expressed as the capacity of the
counselling relationship to increase each client's clarification of how aboriginality
is meaningfully and uniquely understood. These findings have implications for
mainstream mental health services and indigenous research in general.<br>Education, Faculty of<br>Educational and Counselling Psychology, and Special Education (ECPS), Department of<br>Graduate
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Louw, Andre Nathan. "The myth of the guiltless society. A socio-ethical appraisal of the experience of the aborigines in Australia since colonisation. Toward a theology of liberation for Australia." Diss., 2005. http://hdl.handle.net/10500/889.
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This study is a focus on a small minority group within Australian society.
This study attempts to explore and expose the inherent injustices experienced by this Aboriginal group since colonization. Its major focus is the loss of their land and their human rights and dignity subsequent to this invasion/ colonization. It also attempts, subsequent to the High Court decision in favour of Aboriginal land ownership, to also theologically support that stance. This study exposes the heretical nature of the traditional theology and religious practices of the dominant white population. It also tries to show the correlation with the experience of the Maori people in New Zealand and how they lost their land to the British Monarch.
It then attempts some directives for reconciliation between these peoples and what could be done to restore the damage done since 1788.<br>Theology<br>M.Th. (Systematic Theology)
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Ts''ai, Ch''iung-Yao, and 蔡瓊瑤. "Popular Religion and Aboriginals vs Emigrants (1723-1820 A.D.)." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/07724755458197331480.
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Skye, L. M. "Yiminga (spirit) calling a study of Australian Aboriginal Christian women's creation theology /." 2004. http://hdl.handle.net/2123/5129.
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Thesis (Ph. D.)--University of Sydney, 2005.<br>Degree awarded 2005, thesis submitted 2004. Title from title screen (viewed July 3, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bliographical references. Also available in print form.
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Berger, Karen. "Performing belonging: meeting on and in the earth." Thesis, 2013. https://vuir.vu.edu.au/25361/.
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This
Masters
by
Research
project
involves
two
ways
of
meeting
that
explore,
in
complimentary
ways,
the
question
of
belonging.
It
comprises
this
exegesis
and
a
performance
at
a
spot
near
where
I’ve
lived
for
15
years,
on
the
banks
of
the
Merri
Creek
in
Melbourne.
This
spot
is
where
John
Batman
probably
met
with
Wurundjeri
elders
on
June
6th
1835,
with
the
aim
of
negotiating
a
treaty
for
the
buying
of
500,000
acres
of
their
land.
When
I
walk
along
the
Merri
Creek
I
feel
that
it
is
in
some
way
‘mine’,
but
know
that
this
is
only
the
case
because
the
original
inhabitants
were
violently
prevented
from
maintaining
their
traditional
lives
here.
For
contemporary
Aboriginal
people,
Australia
can
be
felt
as
‘theirs’
and
‘not
theirs’;
and
many
immigrant
Australians
who
now
‘belong’
here
were,
either
themselves
or
their
ancestors,
violently
moved
off
their
own
homelands.
It
could
be
argued
that
Australians’
relationship
to
the
land
is
paradoxical.
I
am
interested
in
what
theatre,
specifically
site-‐specific
theatre,
can
do
to
address
the
issue
of
belonging.
Neil
Leach
describes
belonging
as
inherently
performative.1
Assuming
that
the
personal,
social,
historical
and
spatial
are
inseparable
and
interdependent,
I
have
chosen
a
site
that
is
particularly
evocative
of
my
(and
hopefully
other
Australians
too),
exploration
of
connection
to
this
country.
29
Tsai, Mei-Hui, and 蔡美惠. "The Relation between Religious Belief, Memory Complaint And Depression Among Middle-aged And Elderly Aboriginals." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/82262169628953989601.
Full textAbstract:
碩士<br>國立屏東大學<br>教育心理與輔導學系碩士學位班<br>103<br>This research is to investigate and discuss the relation between religion, memory complaint and depression among middle-aged and elderly aboriginals. The research was conducted with questionnaire survey. Religion belief was divided into four domains, which are Religious Behaviour, Religious Feelings, Religious Attitude and Religious Faith. The degree of depression was graded with the Geriatric Depression Scale （GDS）-15. Memory complaint was discussed under two topics: whether the locations of items are often forgotten and whether the names of family members and close friends are often forgotten.
The research targets are middle-aged and elderly aboriginals aged 45 and above, located in Ping-Dong County. A total of 161 effective survey samples were returned. All gathered information was analysed with methods including Descriptive Statistics, Independent T-test, One-way ANOVA, Pearson Product-moment Correlation Coefficient and Logistic.
The research concludes:
1.There was significant difference the elderly with different age in depression score.
2.A significant relation between Religious Belief and depression is observed. The risk of suffering from depression decreases by 22.7% as Religious Belief increases 1 unit.
3.There is also a significant relation between Memory Complaint and depression. The risk of suffering from depression is 1.94 times （194%） more as Memory Complaint （Memory Decay） increase 1 unit.
30
Koorn, Keehan. "The Roles of Religious Affiliation and Family Solidarity as Protective Factors against Problem Gambling Risk in a Métis Sample." Thesis, 2011. http://hdl.handle.net/10214/2992.
Full textAbstract:
Protective factors against problem gambling are important to study, and this thesis focuses on religious affiliation and family solidarity. In this study, 100 Métis Ontarians aged 46-88 completed a cross-sectional survey. The relationships of problem gambling risk with alcohol misuse, age, gender, religious affiliation, and family solidarity were explored. Intergenerational religious concordance (passing down religious affiliation through generations) was examined in the context of healthy family functioning. A qualitative research question asked participants about the potential relationship between religious beliefs and gambling behaviour. Participants at moderate or high risk of problem gambling (score of two or more on the Problem Gambling Severity Index) were more likely than those at no or low risk to say that they perceive a relationship between their gambling behaviour and their religious beliefs.<br>Canadian Institutes of Health Research, Ontario Problem Gambling Research Centre
31
Ali, Asma Maryam. "Islamic Environmental Stewardship through Aboriginal Spirtual Ecology: How Muslim Students can learn Stewardship through Aborginal Teachings." Thesis, 2012. http://hdl.handle.net/1807/31981.
Full textAbstract:
This study investigates the challenges and opportunities of using the Aboriginal principles of “Respect,” “Reciprocity,” “Relationship,” and “Responsibility” (known as the “4 R’s”), Seventh Generation Stewardship, and an Aboriginal circle of giving and receiving, to teach Muslim students in one Islamic elementary school setting about environmental stewardship. The research tracked the thoughts and emotional connections of students as they undertook to establish the Aboriginal circle of giving and receiving, with plants they planted for their science unit. Through lessons and practices around the 4 R’s, the majority of students demonstrated an increased emotional attachment to the plants in their respective circles, which was documented in journals. While establishing these practices, the students expressed a heightened awareness of the various ways in which they may enhance the practice of environmental stewardship mandated in traditional Islamic texts.
32
Dussart, Francoise. "Warlpiri women's yawulyu ceremonies : a forum for socialization and innovation." Phd thesis, 1988. http://hdl.handle.net/1885/112716.
Full textAbstract:
This thesis examines the ritual life of Warlpiri women in the Central
Desert community of Yuendumu. Though there is now a growing literature on the
ritual life of Aboriginal women, these works present generalized accounts of women as a
category in their ritual activity which obscures the social dynamics and processes that
are central to women's religious life. I argue that a fuller understanding of
women's ritual life in Warlpiri society in particular and of Aboriginal women's
lives more generally is dependent on seeing women as individual social actors. The
thesis therefore concentrates on the activities and motivations of individual women in
the most common form of women's ceremony at Yuendumu, the yawulyu. The analysis provides
access to the complex issues of power and competition among Aboriginal women, and goes
a long way to defining the role of women in the ritual life of the community at
large.
The introductory chapter reviews the literature on women and their religious
lives. Chapter two provides an overview of the main Warlpiri religious
concepts, in particular of the principal features of the Dreaming and its
manifestations and the formal aspects of women's rights and duties that
fulfil in the ritual domain. The third chapter describes women's life
cycle in terms of their ritual career and argues that women continue their
role as nurturers beyond the end of their reproductive life by
redirecting their energies into ritual activities. Chapter four examines the
acquisition and transmission of knowledge. Chapter five defines the ritual
domain of yawulyu, and distinguishes this ceremony from others performed by
women. The sixth chapter provides a detailed case study of the
organization and performance of yawulyu ceremonies. And chapter seven describes
the integration of 'new' Dreams and dances into an existing ceremony. I
conclude by recapitulating some of the major points made in the
thesis and by making some suggestions concerning the future of Warlpiri
women's acquisition of status and prestige in the social and ritual spheres.