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Relevant bibliographies by topics / Aboriginal spirituality

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Academic literature on the topic 'Aboriginal spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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Journal articles on the topic "Aboriginal spirituality"

1

Brady, V. "ABORIGINAL SPIRITUALITY." Literature and Theology 10, no. 3 (September 1, 1996): 242–51. http://dx.doi.org/10.1093/litthe/10.3.242.

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HOLST, Wayne Alfred. "Aboriginal Spirituality and Environmental Respect." Social Compass 44, no. 1 (March 1997): 145–56. http://dx.doi.org/10.1177/003776897044001011.

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Hut, Janneke. "In Search of Affirmed Aboriginality as Christian: “If you do not walk on the tracks of your grandparents, you will get lost . . .”." Exchange 41, no. 1 (2012): 19–43. http://dx.doi.org/10.1163/157254312x618771.

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Abstract The marginalized position in which the Indigenous peoples of Australia find themselves today is undeniable. Within the tragedy of low life-expectancy, high rates of substance abuse, malnutrition, poor housing, high infant mortality, deaths in custody etc. lies a spiritual crisis. This crisis is aggravated by the circumstance that the loss of the land to the European invaders has caused a loss of Aboriginal identity. In their attempt to recover from this colonial legacy the Aborigines try to re-find their (religious) self-identity and to unite through Aboriginality. In this search for

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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (August 27, 2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous

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Sutton, Peter. "Aboriginal spirituality in a new age." Australian Journal of Anthropology 21, no. 1 (April 2010): 71–89. http://dx.doi.org/10.1111/j.1757-6547.2010.00068.x.

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Martin, Danita. "A tree of spirituality: exploring insider knoweldges of balancing Catholic and First Nations identities using narrative practices." International Journal of Narrative Therapy and Community Work 2022, no. 2 (July 1, 2022): 25–32. http://dx.doi.org/10.4320/vwhv2408.

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The Catholic church has been implicated in histories of colonisation and loss of identity for First Nations peoples. For many Aboriginal people, it is also a source of community, pastoral care and identity, and is held in complex balance with Aboriginal spirituality. This paper describes a process of seeking insider knowledges from Catholic First Nations school students about how they hold their Aboriginal spirituality with care alongside their Catholic faith identity, and how they navigate the Catholic education system. It shows how the Tree of Life process was adapted to include invitations

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Cronshaw, Darren. "Reading Rainbow Spirit Theology." Mission Studies 32, no. 3 (October 15, 2015): 418–41. http://dx.doi.org/10.1163/15733831-12341418.

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The bookRainbow Spirit Theologyasserts that the gospel needs to be expressed in Aboriginal terms for Aboriginal people. The Rainbow Spirit Elders articulate an indigenous theology to help revitalize Aboriginal spirituality. Their contextualization model is anthropological; Aboriginal culture is their main source for doing theology. Scripture and church tradition are secondary sources that are creatively used to illustrate their developing theology of the land, suffering and reconciliation. The Gospel is the third source, with a focus on cosmic redemption, especially for the land and the crying

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Fernández-Calienes, Raúl. "Book Review: Aboriginal Spirituality: Past, Present, Future." International Bulletin of Missionary Research 22, no. 2 (April 1998): 92–93. http://dx.doi.org/10.1177/239693939802200223.

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Waldram, James B. "Aboriginal spirituality: Symbolic healing in Canadian prisons." Culture, Medicine and Psychiatry 17, no. 3 (September 1993): 345–62. http://dx.doi.org/10.1007/bf01380009.

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Galloway, Greta, Pat Wilkinson, and Gavin Bissell. "Empty space or sacred place? Place and belief in social work training." Journal of Practice Teaching and Learning 8, no. 3 (December 20, 2012): 28–47. http://dx.doi.org/10.1921/jpts.v8i3.380.

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This paper highlights common errors in social work students’ approaches to faith/spirituality and place whilst on field education placement. It briefly investigates the Christian conception of sacredness and space which often underpins such errors.The issue is exemplified by contrasts between Aboriginal Australian conceptions of place and spirituality and the mutually exclusive conceptions of these spaces, held by many non-Aboriginal welfare practitioners in Australia. This paper suggests some ways in which social workers, including social work students, could engage with spirituality, inclusi

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Dissertations / Theses on the topic "Aboriginal spirituality"

1

Versluys, Cornelia. "Creative interaction between Australian aboriginal spirituality and biblical spirituality." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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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

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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.

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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

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4

Hockey, Neil Edward. "Learning for liberation : values, actions and structures for social transformation through Aboriginal communities." Thesis, Queensland University of Technology, 2007. https://eprints.qut.edu.au/16520/1/Neil_Edward_Hockey_Thesis.pdf.

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Negative perceptions of being Aboriginal persist and policies such as self-determination are generally perceived to have failed despite many texts to the contrary. This thesis examines assumptions and presuppositions within contemporary writings and practices, determining in the process, conditions seeming necessary for decolonising ways of living and research. Much closer attention is required not only to developing better understandings, but especially to articulating explanations via the reality of deep structures, their powers and causal mechanisms underpinning social life generally and in

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Hockey, Neil Edward. "Learning for liberation : values, actions and structures for social transformation through Aboriginal communities." Queensland University of Technology, 2007. http://eprints.qut.edu.au/16520/.

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Negative perceptions of being Aboriginal persist and policies such as self-determination are generally perceived to have failed despite many texts to the contrary. This thesis examines assumptions and presuppositions within contemporary writings and practices, determining in the process, conditions seeming necessary for decolonising ways of living and research. Much closer attention is required not only to developing better understandings, but especially to articulating explanations via the reality of deep structures, their powers and causal mechanisms underpinning social life generally and in

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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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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 d

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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." Thesis, The University of Sydney, 2008. http://hdl.handle.net/2123/3983.

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This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study establishes and details th

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Lake, Meredith Elayne. "'Such Spiritual Acres': Protestantism, the land and the colonisation of Australia 1788 - 1850." University of Sydney, 2008. http://hdl.handle.net/2123/3983.

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Doctor of Philosophy<br>This thesis examines the transmission of Protestantism to Australia by the early British colonists and its consequences for their engagement with the land between 1788 and 1850. It explores the ways in which colonists gave religious meaning to their surrounds, particularly their use of exile and exodus narratives to describe journeying to the colony and their sense of their destination as a site of banishment, a wilderness or a Promised Land. The potency of these scriptural images for colonising Europeans has been recognised in North America and elsewhere: this study es

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Lee, Hsiao Ming, and 李曉明. "Modern Spirituality of Taiwan Aboriginal Totem." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/12723441916876949434.

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碩士<br>中國文化大學<br>藝術研究所美術組<br>97<br>In the past several thousand years, “Nan Dao” or “South Island” People in Taiwan have insisted on living in their own way of life to control their own destiny and create their own aboriginal art culture. The motivation of their early original work of art originates from the necessity of tribal ritual of power. Despite the fact that tribal leaders no longer enjoy the elite status of their social and economic advantages, totemic forms still remain as the common symbolic languages. Oral literature and music often get lost caused by generations of passing away of

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Books on the topic "Aboriginal spirituality"

1

Rosemary, Crumlin, and Knight Anthony, eds. Aboriginal art and spirituality. North Blackburn, Vic: Collins Dove, 1991.

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2

Stockton, Eugene. The Aboriginal gift: Spirituality for a nation. Alexandria, NSW, Australia: Millennium Books, 1995.

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Stockton, Eugene. The aboriginal gift: Spirituality for a nation. Lawson, NSW, Australia: Blue Mountain Education and Research Trust, 2015.

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1925-, Charlesworth M. J., and Charles Strong Memorial Trust, eds. Religious business: Essays on Australian aboriginal spirituality. Cambridge, U.K: Cambridge University Press, 1998.

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5

Cameron, Rod. Karingal: A search for Australian spirituality. Homebush, NSW: St. Pauls, 1995.

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Pattel-Gray, Anne. Aboriginal spirituality: Past, present, future perceptions of Christianity. North Blackburn, Vic: Dove, 1996.

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7

Friesen, John W. Aboriginal spirituality and biblical theology: Closer than you think. Calgary, Alta., Canada: Detselig Enterprises, 2000.

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8

Charlesworth, M. J. Ancestor spirits: Aspects of Australian Aboriginal life and spirituality. Geelong, Vic: Deakin University Press, 1990.

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9

The way of the pipe: Aboriginal spirituality and symbolic healing in Canadian prisons. Peterborough, Ont: Broadview Press, 1997.

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10

Joan, Hendriks, and Hefferan Gerry, eds. A spirituality of Catholic aborigines and the struggle for justice. [Kangaroo Point, Brisbane Qld.]: Aborigines & Torres Strait Islander Apostolate, 1993.

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Book chapters on the topic "Aboriginal spirituality"

1

Mlcek, Susan. "The Place of Individual Spirituality in the Pedagogy of Discomfort and Resistance." In Teaching Aboriginal Cultural Competence, 181–90. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7201-2_15.

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Kildea, Terrence, and Margaret Kumar. "Aboriginal Spirituality and Its Relationship to the Positioning of Research." In Positioning Research: Shifting Paradigms, Interdisciplinarity and Indigeneity, 196–213. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9789353282509.n11.

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Yilmaz, Devrim, and Michael Jarrett. "Aboriginal Language and Spirituality Within the Context of Riddim and Poetry: A Creative School Program." In Language and Spirit, 155–76. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-93064-6_6.

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Waldram, J. Β. "Aboriginal Spirituality in Corrections." In Native Americans, Crime, and Justice, 239–53. Routledge, 2019. http://dx.doi.org/10.4324/9780429040252-30.

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"Aboriginal Spirituality and the Land." In A Theology of Land, 163–222. ATF Press, 2019. http://dx.doi.org/10.2307/j.ctvpj77ws.10.

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"CHRISTIANITY AND ABORIGINAL RELIGIONS IN ABIA YALA." In Crosscurrents in Indigenous Spirituality, 49–59. BRILL, 1997. http://dx.doi.org/10.1163/9789004319981_004.

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Zuckermann, Ghil'ad. "Talknology in the Service of the Barngarla Language Reclamation." In Revivalistics, 227–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199812776.003.0007.

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This chapter introduces the fascinating and multifaceted reclamation of the Barngarla Aboriginal language of Eyre Peninsula, South Australia. In 2012, the Barngarla community and I launched the reclamation of this sleeping beauty. The presence of three Barngarla populations, several hours drive apart, presents the revival linguist with a need for a sophisticated reclamation involving talknological innovations such as online chatting, newsgroups, as well as photo and resource sharing. The chapter provides a brief description of our activities so far and describes the Barngarla Dictionary App. The Barngarla reclamation demonstrates two examples of righting the wrong of the past: (1) A book written in 1844 in order to assist a German Lutheran missionary to introduce the Christian light to Aboriginal people (and thus to weaken their own spirituality), is used 170 years later (by a secular Jew) to assist the Barngarla Aboriginal people, who have been linguicided by Anglo-Australians, to reconnect with their very heritage. (2) Technology, used for invasion (ships), colonization (weapons), and stolen generations (governmental black cars kidnapping Aboriginal children from their mothers), is employed (in the form of an app) to assist the Barngarla to reconnect with their cultural autonomy, intellectual sovereignty, and spirituality.

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Buttigieg, Olga. "Yingadi aboriginal immersion – a program to nurture spirituality 1." In Re-Enchanting Education and Spiritual Wellbeing, 161–74. Routledge, 2017. http://dx.doi.org/10.4324/9781315105611-14.

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"Integrating Spirituality and Domestic Violence Treatment: Treatment of Aboriginal Men." In Intimate Violence, 261–80. Routledge, 2013. http://dx.doi.org/10.4324/9780203049594-12.

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Lane, Belden C. "Deserts." In The Great Conversation, 132–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0009.

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The desert is often defined by what it isn’t—a place where you’re stripped of nonessentials, where language gives out. It’s no accident that the via negativa (apophatic spirituality) took shape in the desert landscape of fourth-century Egypt and Cappadocia. Gregory of Nyssa spoke of his heart’s desire being drawn to what he couldn’t put into words. The author encounters a similar reality in the outback of Western Australia, hiking an Aboriginal songline. Those who haven’t spent time in the desert may dismiss it as a negative landscape, defined by what isn’t there. But people who trust the desert as home delight in its quality of lean simplicity. The desert imagination thrives on the absence of what others consider essential. It revels in negation, attending to what isn’t seen, what can’t be proved, what provides no comforting assurances.

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