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1
Kutay, Cat. "Caretaking Aboriginal Australian Knowledges Online." ab-Original 4, no. 1-2 (December 2020): 72–102. http://dx.doi.org/10.5325/aboriginal.4.1-2.0072.
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ABSTRACT The influence of Aboriginal Australian's Knowledges and Protocols on Australian culture has been profound and yet little acknowledged. To acknowledge the First Peoples of Australia and integrate their knowledge into the education system, we start with the First Peoples' contribution to culture and learning since invasion in Australia. We then consider contributions now to educational technologies with a focus on collectivist knowledge sharing, oral teaching, narrative teaching, peer-to-peer sharing, and truth telling. In recognition of what modern non-Indigenous cultures have lost, we are appropriating technology to share the concepts around narrative learning and sustainable practice. This uses pattern matching skills that were initially developed for sharing knowledge across different environments between Aboriginal Australian communities and provides processes for memorizing and sharing diversity. Ways of emulating these processes online is constructive in modern language reclamation, where the existing language information is scattered across many individuals, clans, and locations.
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Rynne, John, and Peter Cassematis. "Assessing the Prison Experience for Australian First Peoples: A Prospective Research Approach." International Journal for Crime, Justice and Social Democracy 4, no. 1 (April 1, 2015): 96–112. http://dx.doi.org/10.5204/ijcjsd.v4i1.208.
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Australian First Peoples hyperincarceration is concomitant with the trauma of historical and contemporary colonisation in perpetuating social dysfunction. Ongoing colonisation has been sustained by research that does not respect First Peoples epistemology, axiology, and ontology. Given this, the impact of prison quality and the potential association with First Peoples imprisonment and recidivism has been inadequately researched. Therefore there is a need to examine prison quality as experienced by Australian First Peoples. The purpose of this paper is to conceptualise a decolonising prison quality research method that is respectful of and culturally sensitive to Australian First Peoples. The proposed method interfaces First Peoples yarning with Appreciative Inquiry. Underpinning the proposed method is that all researchers, First Peoples or non-Indigenous, are attuned to cultural awareness and sensitive to the engagement process. When yarning is interfaced with Appreciative Inquiry and the latter is modified in consultation with First Peoples input, the proposed research method empowers research participants, potentially contributing to de-colonisation.
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Perga, T. "Australian Policy Regarding the Indigenous Population (End of the XIXth Century – the First Third of the XXth Century)." Problems of World History, no. 11 (March 26, 2020): 41–52. http://dx.doi.org/10.46869/2707-6776-2020-11-3.
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An analysis of Australia’s governmental policy towards indigenous peoples has been done. The negative consequences of the colonization of the Australian continent have been revealed, in particular, a significant reduction in the number of aborigines due to the spread of alcohol and epidemics, the seizure of their territories. It is concluded that the colonization of Australia was based on the idea of the hierarchy of human society, the superiority and inferiority of different races and groups of people, and accordingly - the supremacy of European culture and civilization. It is demonstrated in the creation of reservations for aborigines and the adoption of legislation aimed at segregating the country's white and colored populations and assimilating certain indigenous peoples into European society, primarily children from mixed marriages. It has been proven that, considering the aborigines an endangered people and seeking to protect them from themselves, Europeans saw the way to their salvation in miscegenation - interracial marriages and the isolation of aboriginal children from their parents. This policy has been pursued since the end of the XIX century by the 1970s and had disrupted cultural and family ties and destroyed aboriginal communities, although government circles positioned it as a policy of caring for indigenous Australians. As a result, the generation of aborigines taken from their parents and raised in boarding schools or families of white Europeans has been dubbed the “lost generation”. The activity of A.O. Neville who for more than two decades held the position of chief defender of the aborigines in Western Australia and in fact became the ideologist of the aborigines’ assimilation policy has been analyzed. He substantiated the idea of the biological absorption of the indigenous Australian race as a key condition for its preservation and extremely harshly implemented the policy of separating Aboriginal children from their parents. It is concluded that the policy towards the indigenous population of Australia in the late XIX – first third of the XX century was based on the principle of discrimination on racial grounds.
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Perrett, Graham, and Patrick Dodson. "ROAD RULES FOR OUR COUNTRY - AUSTRALIA’S CONSTITUTION AND AUSTRALIA’S FIRST PEOPLES." Denning Law Journal 30, no. 2 (August 8, 2019): 179–87. http://dx.doi.org/10.5750/dlj.v30i2.1702.
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There was a time when most Australian drivers would encounter a particular kind of defaced road sign in their travels. Speeding along the National Highway near the Broome turn-off in Western Australia or dodging kangaroos on the back roads of western Queensland around St George, drivers could see a sign urging them to “FORM ONE LANE” transmogrified by some local wit to read “FORM ONE pLANEt”. Graffiti on signs in a vain attempt to make them say something else can be mildly amusing but completely ineffective. However, while it is dangerous (and illegal) to interfere with road signs, sometimes tinkering with an original symbol can achieve something worthwhile, and substantial.
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Norman, Heidi. "Aboriginal Worlds and Australian Capitalism." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.
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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.
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Dziedzic, Anna, and Mark McMillan. "Australian Indigenous Constitutions: Recognition and Renewal." Federal Law Review 44, no. 3 (September 2016): 337–61. http://dx.doi.org/10.1177/0067205x1604400301.
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The Anglo-Australian legal system has not readily recognised Indigenous constitutions. The absence of such recognition does not, however, deny that Australia's Indigenous nations have had constitutions for thousands of years and continue to do so. In this article, we explain how Indigenous laws, institutions and systems of authority are constitutional. Using the constitutions of the Gunditjmara peoples and Ngarrindjeri nation as examples, we identify three dimensions of Indigenous constitutions in Australia: first, the foundation of Indigenous constitutions in the continuing and inherent authority of Indigenous nations; secondly constitutional features deriving from Indigenous law; and thirdly the use in Indigenous constitutions of institutions and processes that also have status under Australian law. We suggest that this new understanding of Indigenous constitutions provides a basis for contributing to current efforts in Indigenous constitution-making and to the development of a more inclusive understanding of the Australian constitutional system.
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Burridge, Nina. "Perspectives on Reconciliation & Indigenous Rights." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (September 16, 2009): 111–28. http://dx.doi.org/10.5130/ccs.v1i2.1046.
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This paper provides an overview of discourses of the movement for national reconciliation prevailing within the Australian socio-political context since the inception of the Council for Aboriginal Reconciliation in 1991, to the national apology delivered by the Prime Minister Kevin Rudd on 13th February 2008. It provides an framework for the various discourses of reconciliation, by exploring and analysing the accrued meanings to such terms such as ‘genuine’, substantive or ‘true’ reconciliation; the Howard’s Government’s ‘practical reconciliation’ and the Rudd government’s great attempt at ‘symbolic’ reconciliation in the national apology to Indigenous Australians. In the changing political context in Australia today this paper revisits the debates on reconciliation, and endeavours to locate the movement solidly within a human rights framework that includes first nation rights. This requires an examination of the roots of the reconciliation movement including community attitudes to reconciliation and the nature of the peoples’ movement as well as the differing perspectives of policy makers, politicians and of course, Indigenous peoples. It asks crucial questions about the progress of reconciliation and the type of reconciliation mainstream Australians will accept. In truth therefore, was the ‘National Apology’ a grand symbolic gesture by mainstream Australia to maintain the status quo and divert our eyes from the more searching questions of the ‘unfinished business’ of ‘substantive’ reconciliation which encompasses first nations rights for Indigenous peoples.
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Ryan, Robin, Jasmin Williams, and Alison Simpson. "From the ground up: growing an Australian Aboriginal cultural festival into a live musical community." Arts and the Market 11, no. 2 (August 16, 2021): 92–108. http://dx.doi.org/10.1108/aam-09-2020-0038.
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PurposeThe purpose is to review the formation, event management, performance development and consumption of South East Australia’s inaugural 2018 Giiyong Festival with emphasis on the sociocultural imaginary and political positionings of its shared theatre of arts.Design/methodology/approachA trialogue between a musicologist, festival director and Indigenous stakeholder accrues qualitative ethnographic findings for discussion and analysis of the organic growth and productive functioning of the festival.FindingsAs an unprecedented moment of large-scale unity between First and non-First Nations Peoples in South East Australia, Giiyong Festival elevated the value of Indigenous business, culture and society in the regional marketplace. The performing arts, coupled with linguistic and visual idioms, worked to invigorate the Yuin cultural landscape.Research limitations/implicationsAdditional research was curtailed as COVID-19 shutdowns forced the cancellation of Giiyong Festival (2020). Opportunities for regional Indigenous arts to subsist as a source for live cultural expression are scoped.Practical implicationsMusic and dance are renewable cultural resources, and when performed live within festival contexts they work to sustain Indigenous identities. When aligned with Indigenous knowledge and languages, they impart central agency to First Nations Peoples in Australia.Social implicationsThe marketing of First Nations arts contributes broadly to high political stakes surrounding the overdue Constitutional Recognition of Australia's Indigenous Peoples.Originality/valueThe inclusive voices of a festival director and Indigenous manager augment a scholarly study of SE Australia's first large Aboriginal cultural festival that supplements pre-existing findings on Northern Australian festivals.
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Zvegintseva, Irina A. "Two Peoples, Two Worlds." Journal of Flm Arts and Film Studies 8, no. 4 (December 15, 2016): 125–34. http://dx.doi.org/10.17816/vgik84125-134.
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By the time of the arrival of Europeans in the continent during the second half of the 18th century, the aboriginal tribes that inhabited Australia were under the primeval communal system. Their settlements became an easy conquering for the first aliens. Aborigines of Australia met the invaders quite friendly, providing virtually no resistance and the letters benefited immediately. There appeared a clash of two cultures, two worldviews. On the one hand, the absolute merging with nature, harmonious existence, which for centuries hadnt undergone any changes, and hence a complete tolerance to everything that didnt disturb the established order of the world; on the other hand - consumerist attitude to the land, the desire to get rich, tough competition. Naturally, such polar positions to combine turned out to be impossible, and without a desire to understand the natives who were moved out of their lands, the invaders hastened to announce the aborigines the second-class citizens. Of course, the national cinema couldnt avoid the most urgent problem of the Australian society. But if the first works of filmmakers of the past were focused more on the exotics, mystical rites, dances, daily life of aborigines, in recent years increasingly serious movies are on, and the authors call for a change in attitude to the natives, respect their culture, recognize their equal rights. Analysis of the best movies devoted to these problems, such as Jeddah, Manganese, Fence from rabbits, Charlies land and some others has become the focus of the article. Mainly under the influence of these movies the situation in the country has begun to change for better. Today in the film industry the aborigines have been working, and the movie Samson and Delilah, directed by aborigine Warwick Thornton/ has been a sensation at the Cannes film festival of 2009.
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Crouch, Alan, Bonnie Chew, and Gwenda Freeman. "Practitioner perceptions of the health of Australian First Nations' Peoples: Preliminary findings." Australian Journal of Rural Health 28, no. 4 (July 30, 2020): 351–59. http://dx.doi.org/10.1111/ajr.12645.
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Molnar, Timea, John Rynne, and Julianne Webster. "An Appreciative Assessment of Prison Quality for Australian First Peoples of the Kimberley Region in Western Australia." Victims & Offenders 13, no. 3 (September 20, 2017): 427–48. http://dx.doi.org/10.1080/15564886.2017.1362613.
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Markham, Francis, and Nicholas Biddle. "Recent changes to the Indigenous population geography of Australia: evidence from the 2016 Census." Australian Population Studies 2, no. 1 (May 26, 2018): 1–13. http://dx.doi.org/10.37970/aps.v2i1.21.
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Background The Indigenous population of Australia has grown very rapidly since the first tabulation of census statistics about Indigenous people in the 1971 ABS Census of Population and Housing (Census). Understanding the size and location of the Indigenous Australians is important to the State for service delivery and policy, and for Indigenous peoples themselves. Aims This paper summarises changes to population geography of Indigenous Australians between 2011 and 2016. It describes the growth in the estimated population, and its changing geographic distribution. The paper derives a measure of ‘unexpected population change’: the spatial mismatch between demographic projections from the 2011 and 2016 Census counts. Data and methods Census data and population projections are tabulated and mapped. Results Indigenous people now comprise 3.3 per cent of the total Australian population, or 798,381 persons. This population grew by 3.5 per cent each year between 2011 and 2016, a rate of growth 34 per cent faster than that explained by natural increase alone. Both aspects of growth were concentrated in more urban parts of the country, especially coastal New South Wales and southeast Queensland. For the first time, fewer than 20 per cent of Indigenous people were recorded as living in remote areas. Conclusions Indigenous population growth continues to be remarkably rapid. Future research is required to understand the correlates and causes of population growth beyond that explained by natural increase.
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Henderson, Scott. "Focus on psychiatry in Australia." British Journal of Psychiatry 176, no. 1 (January 2000): 97–101. http://dx.doi.org/10.1192/bjp.176.1.97.
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Humankind has been present on the Australian continent for at least 40 000, some say 60 000 years, remarkably adapted to the environment and having a cultural tradition appreciated by few Caucasians. White people have been here for only 200 years; and psychiatry for about half of that. We know nothing about the mental health of pre-contact indigenous peoples; but we now know a little about the ways in which mental disorders are explained and treated by traditional methods. In two centuries, the Aboriginal and Torres Strait Islands communities, which are very diverse, have been steadily reduced to become only 1.5% of the population. From settlement in 1788 until the 1950s, most non-aboriginal Australians were of Anglo-Saxon or Celtic origin. Since the Second World War, the pattern of immigration has greatly enriched Australian life, first through large numbers of people from the Mediterranean littoral, Western Europe and the Balkans, and more recently from south-east Asia. Ethnic diversity is now evident in most peoples' daily lives – whom you see in the street, whom you work alongside, who your friends are, what you eat and who you have as patients. So the present Australian population of 18 million has undergone a marked change in demography and lifestyle within only two generations. Like the people, psychiatry is also changing rapidly. Where are the changes taking place? What is it like to be a psychiatrist here at present? Where has there been success and where has there been failure? Where is there lots of action?
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Crooks, Kristy, Kylie Taylor, Charlee Law, Sandra Campbell, and Adrian Miller. "Engage, understand, listen and act: evaluation of Community Panels to privilege First Nations voices in pandemic planning and response in Australia." BMJ Global Health 7, no. 8 (August 2022): e009114. http://dx.doi.org/10.1136/bmjgh-2022-009114.
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IntroductionFirst Nations Peoples of Australia have not been included in the development nor prioritised in pre-2009 pandemic plans despite being a priority population in Australian health policy. Marginalised groups experience amplified barriers and systemic disadvantage in emergencies, however, their voices have not been heard in past pandemic responses. Through effective engagement with disadvantaged and oppressed groups, health authorities can gain a deeper understanding of how to design and implement pandemic control strategies. There have been limited studies with First Nations Peoples that has focused on pandemic planning and response strategies. Deliberative inclusive approaches such as citizens juries have been a way to uncover public perceptions.MethodsQualitative thematic research methods were used to conduct the study. We convened five First Nations Community Panels in three locations in Australia between 2019 and 2020. We used an Indigenist research approach, community-based Participatory Action Research framework and ‘yarning’ to understand whether Community Panels were an acceptable and appropriate way of engaging First Nations Peoples. Forty First Nations participants were purposively recruited through local and cultural networks. Panels heard evidence supporting various pandemic response strategies, and cross-questioned public health experts.ResultsAll 40 participants from the 5 panels verbally indicated strong support of the Community Panels approach as an effective way of engaging First Nations Peoples in making decisions about pandemic planning and response strategies. The main theme of ‘respect’ centred on the overarching principle that First Nations Peoples are important in the context of continuation of culture and ongoing political resistance.ConclusionFirst Nations Community Panels are a way of enabling active participation of First Nations peoples, increasing knowledge and understanding, and a way for government and policymakers to respectfully listen to First Nations opinions and values.
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Bridgewater, Peter. "Australian landscapes from Eocene to Anthropocene." Proceedings of the Royal Society of Victoria 133, no. 1 (2021): 14. http://dx.doi.org/10.1071/rs21002.
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The 65-million-year journey from the demise of the dinosaurs to the present day is characterised by changing climes, periods of species extinctions and, finally, the appearance of Homo sapiens. As an island from the start of this period, Australia’s landscapes were isolated from the rest of the world and to this day are characterised by a unique biodiversity. Since their arrival, First Nations peoples have somehow understood this special landscape, living in conformity with it, changing along the way as the climate and landscape changed. That all changed with the arrival of people from Europe, who were more familiar with a weedy landscape recovering from deep glaciation. Over the last 250 years, a lack of understanding of the uniqueness of the Australian landscape, and of First Nations connections with that landscape, has wrought both biological and cultural disruptions. Looking ahead, more conversations between all Australians on how to manage this country into an uncertain future, respecting the range of world views that exist, and rebuilding a viable biocultural diversity, remains a significant but achievable challenge.
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Walker, Bruce F., Norman J. Stomski, Anne E. Price, and Elizabeth Jackson-Barrett. "Health professionals’ views on Indigenous Health and the delivery of healthcare services in the Pilbara." Australian Health Review 37, no. 4 (2013): 431. http://dx.doi.org/10.1071/ah13059.
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Purpose To explore health professionals’ views about Australian Indigenous people’s health and the delivery of healthcare to them in the Pilbara region of Western Australia. Methods An open-ended questionnaire was used to gather information from health professionals located across diverse regions in the Pilbara. The responses were analysed with the use of thematic analysis. In the first stage, codes were developed by assigning names to small sections of the interview transcripts. Next, the most salient incisive codes were identified and developed into themes that captured the most important issues. Findings Twenty-eight health professionals indicated that the most important health issues were chronic diseases, substance abuse and ear disease. These health issues were often attributed to a cycle of poor health perpetuated throughout generations. Educational initiatives were thought to be integral to intervening in this cycle. Of particular importance in improving the effectiveness of educational initiatives was facilitating the participation of Australian Indigenous peoples to determine the content of such initiatives. The other main issues the health professionals identified were lifting the standard of Australian Indigenous housing and implementing strategies to improve the continuity of healthcare. Conclusion Educational initiatives need to be prioritised to improve the health of Australian Indigenous people in the Pilbara and the initiatives should be delivered with the involvement of the local community in order to increase the likelihood of sustained behavioural change. Innovative solutions are required to improve the continuity of healthcare in the Pilbara, including increased use of mobile services. What is known about this topic? About two out of every three Indigenous adults in the Pilbara experience a chronic health condition. Moreover, compared with non-Indigenous peoples in the region, Indigenous peoples experience a significantly higher mortality rate for numerous chronic health conditions. Although some information is available about the provision of health services for Indigenous people in the Pilbara, little is known about its adequacy or how it could be most effectively delivered. What does this paper add? This study details health professionals’ views about the types of health conditions that need to be prioritised in addressing the health needs of Indigenous people in the Pilbara. It also details health professionals’ perceptions of gaps in health service delivery for Indigenous people in the Pilbara and examines how these services could be most effectively delivered. What are the implications for practitioners? Educational initiatives need to be prioritised to improve the health of Australian Indigenous people in the Pilbara and the initiatives should be delivered with the involvement of the local community in order to increase the likelihood of sustained behavioural change. Innovative solutions are required to improve the continuity of healthcare in the Pilbara, including increased use of mobile services.
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Robertson, Ross, Mustafa Mian, Subhashaan Sreedharan, and Phyllis Lau. "The Impact of COVID-19 on First Nations People Health Assessments in Australia." Asia Pacific Journal of Public Health 33, no. 5 (April 19, 2021): 595–97. http://dx.doi.org/10.1177/10105395211011012.
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The COVID-19 (coronavirus disease 2019) pandemic has the potential to worsen existing health inequalities faced by Aboriginal and Torres Strait Islander peoples in Australia. We aimed to assess the impact of the pandemic on First Nations people health assessments using an interrupted time series model utilizing data extracted from the Australian Medicare Benefits Schedule database. Additive triple exponential smoothing was used to model health assessments undertaken between January 2017 and December 2019. The model was used to predict health assessments between January 2020 and June 2020 with 95% confidence ( P < .05). There was no significant difference between observed and predicted First Nations people health assessments in January, February, and June 2020. However, we found a statistically significant decrease in health assessments in March (16.5%), April (23.1%), and May (17.2%) 2020. The proportion of total health assessments delivered via telehealth was 0.5%, 23.6%, 17.6%, and 10.0% for March, April, May, and June 2020, respectively. The decrease in total First Nations people health assessments compounds the risk of poorer health outcomes in this population already vulnerable due to a high burden of chronic disease and considerable social, economic, and health inequalities. Strategies to improve the delivery of telehealth for First Nations people must be considered.
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Spry, Caroline. "When divisions can have value: Revisiting the term ‘contact’ in Australian First Peoples archaeology." Australian Archaeology 88, no. 1 (December 7, 2021): 106–7. http://dx.doi.org/10.1080/03122417.2021.2003986.
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Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity." Tourist Studies 10, no. 3 (December 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.
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In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.
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O'Sullivan, Sandy. "Saving Lives: Mapping the Power of LGBTIQ+ First Nations Creative Artists." Social Inclusion 9, no. 2 (April 15, 2021): 61–64. http://dx.doi.org/10.17645/si.v9i2.4347.
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In 2020, I was funded by the Australian Research Council to undertake research that examines the ways in which queer Indigenous creative practitioners create impact and influence. With a program titled “Saving Lives: Mapping the Influence of LGBTIQ+ First Nations Creative Artists,” the mapping is currently underway to explore how creativity has been used to demonstrate our reality and potential as queer First Nations’ Peoples. The title of this commentary explicitly reframes this from influence, to one of insistent resistance. It explores beyond how we persuade, to understand why the resistance in the work of First Nations’ queer creatives lays the groundwork for a future where the complexity of our identities are centred, and where young, queer Indigenous people can realise their own imaginings.
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Geissler, Marie. "Contemporary Indigenous Australian Art and Native Title Land Claim." Arts 10, no. 2 (May 11, 2021): 32. http://dx.doi.org/10.3390/arts10020032.
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This paper investigates a select number of examples in which largely non-literate First Nation peoples of Australia, like some First Nations peoples around the world, when faced with a judicial challenge to present evidence in court to support their land title claim, have drawn on their cultural materials as supporting evidence. Specifically, the text highlights the effective agency of indigenous visual expression as a communication tool within the Australian legal system. Further, it evaluates this history within an indigenous Australian art context, instancing where of visual art, including drawings and paintings, has been successfully used to support the main evidence in native title land claims. The focus is on three case studies, each differentiated by its distinct medium, commonly used in indigenous contemporary art—namely, ink/watercolours on paper, (Case study 1—the Mabo drawings of 1992), acrylics on canvas (Case study 2—the Ngurrara 11 canvas 1997) and ochre on bark, (Case study 3—The Saltwater Bark Collection 1997 (onwards)). The differentiation in the stylistic character of these visual presentations is evaluated within the context of being either a non-indigenous tradition (e.g., represented as European-like diagrams or sketches to detail areas and boundaries of the claim sites in question) or by an indigenous expressive context (e.g., the evidence of the claim is presented using traditionally inspired indigenous symbols relating to the claimant’s lands. These latter images are adaptations of the secret sacred symbols used in ceremonies and painting, but expressed in a form that complies with traditional protocols protecting secret, sacred knowledge). The following text details how such visual presentations in the aforementioned cases were used and accepted as legitimate legal instruments, on which Australian courts based their legal determinations of the native land title.
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Morris, Shireen. "Love in the High Court: Implications for Indigenous Constitutional Recognition." Federal Law Review 49, no. 3 (May 24, 2021): 410–37. http://dx.doi.org/10.1177/0067205x211016584.
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This article considers implications of the recent Love decision in the High Court for the debate about Indigenous constitutional recognition and a First Nations constitutional voice. Conceptually, it considers how the differing judgments reconcile the sui generis position of Indigenous peoples under Australian law with the theoretical ideal of equality—concepts which are in tension both in the judicial reasoning and in constitutional recognition debates. It also discusses the judgments’ limited findings on Indigenous sovereignty, demonstrating the extent to which this is predominantly a political question that cannot be adequately resolved by courts. Surviving First Nations sovereignty can best be recognised and peacefully reconciled with Australian state sovereignty through constitutional reform authorised by Parliament and the people. The article then discusses political ramifications. It argues that allegations of judicial activism enlivened by this case, rather than demonstrating the risks of a First Nations voice, in fact illustrate the foresight of the proposal: a First Nations voice was specifically designed to be non-justiciable and therefore intended to address such concerns. Similarly, objections that this case introduced a new, race-based distinction into the Constitution are misplaced. Such race-based distinctions already exist in the Constitution’s text and operation. The article then briefly offers high-level policy suggestions addressing two practical issues arising from Love. With respect to the three-part test of Indigenous identity, it suggests a First Nations voice should avoid the unjustly onerous burdens of proof that are perpetuated in some of the reasoning in Love. It also proposes policy incentives to encourage Indigenous non-citizens resident in Australia to seek Australian citizenship, helping to prevent threats of deportation like those faced by Love and Thoms.
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Kandasamy, Y., R. Smith, I. M. R. Wright, and E. R. Lumbers. "Reduced nephron endowment in the neonates of Indigenous Australian peoples." Journal of Developmental Origins of Health and Disease 5, no. 1 (November 8, 2013): 31–35. http://dx.doi.org/10.1017/s2040174413000494.
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Rates of chronic kidney disease (CKD) among Indigenous groups in Australia exceed non-Indigenous rates eight-fold. Using kidney volume as a surrogate for nephron number, we carried out a study to determine if Indigenous neonates have a smaller kidney volume (and thus a reduced nephron number) from birth compared with non-Indigenous neonates. We recruited term and preterm neonates (<32 weeks) at a tertiary care neonatal unit over a 12 months period. Preterm neonates were assessed (renal sonography and renal function measurement) at 32 weeks corrected age (CA) and again at 38 weeks CA when blood pressure was also measured. All term neonates were assessed in the first post-natal week, including renal sonography, renal function and blood pressure measurement. The primary outcome measured was total kidney volume (TKV) and estimated glomerular filtration rate (eGFR) was a secondary outcome. Data was available for 44 preterm (11 Indigenous) and 39 term (13 Indigenous) neonates. TKV of Indigenous neonates was significantly lower at 32 weeks [12.0 (2.0)v.15.4 (5.1) ml;P=0.03] and 38 weeks CA [18.6 (4.0)v.22.6 (5.9) ml;P=0.04] respectively. Term Indigenous neonates also had smaller kidney volumes compared with non-Indigenous neonates. Despite a smaller kidney volume (and reduced nephron number), Indigenous neonates did not have a significantly lower eGFR. Indigenous neonates achieve similar eGFRs to Non-Indigenous neonates, presumably through a higher single nephron filtration rate. This places Indigenous neonates at a greater risk of long-term kidney damage later in life.
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Prictor, Megan, Sharon Huebner, Harriet J. A. Teare, Luke Burchill, and Jane Kaye. "Australian Aboriginal and Torres Strait Islander Collections of Genetic Heritage: The Legal, Ethical and Practical Considerations of a Dynamic Consent Approach to Decision Making." Journal of Law, Medicine & Ethics 48, no. 1 (2020): 205–17. http://dx.doi.org/10.1177/1073110520917012.
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Dynamic Consent (DC) is both a model and a specific web-based tool that enables clear, granular communication and recording of participant consent choices over time. The DC model enables individuals to know and to decide how personal research information is being used and provides a way in which to exercise legal rights provided in privacy and data protection law. The DC tool is flexible and responsive, enabling legal and ethical requirements in research data sharing to be met and for online health information to be maintained. DC has been used in rare diseases and genomics, to enable people to control and express their preferences regarding their own data. However, DC has never been explored in relationship to historical collections of bioscientific and genetic heritage or to contexts involving Aboriginal and Torres Strait Islander people (First Peoples of Australia).In response to the growing interest by First Peoples throughout Australia in genetic and genomic research, and the increasing number of invitations from researchers to participate in community health and wellbeing projects, this article examines the legal and ethical attributes and challenges of DC in these contexts. It also explores opportunities for including First Peoples' cultural perspectives, governance, and leadership as a method for defining (or redefining) DC on cultural terms that engage best practice research and data analysis as well as respect for meaningful and longitudinal individual and family participation.
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May, Tom W., and Thomas A. Darragh. "The significance of mycological contributions by Lothar Becker." Historical Records of Australian Science 30, no. 2 (2019): 130. http://dx.doi.org/10.1071/hr19005.
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Warning Readers of this article are warned that it may contain terms, descriptions and opinions that are culturally sensitive and/or offensive to Aboriginal and Torres Strait Islanders. Silesian-born Lothar Becker spent two periods in Australia, during which he made observations on a range of natural history topics, including fungi—a group of organisms rarely noticed by contemporary naturalists. Becker compiled notes, sketches and collections of Australian fungi that he sent to Elias Fries in Sweden for identification. Unfortunately, this material has not survived, but Becker’s accounts of his time in Australia, especially that published in Das Ausland in 1873, contain remarkable first-hand observations, including some on exotic fungi. Becker’s article is one of the earliest stand-alone analyses of the affinities of the Australian mycota. Remarks on the use of fungi by Aboriginal peoples of south-eastern Australia are particularly significant, due to inclusion of a word presumed to be from Aboriginal language and the suggestion of gendered roles in the collection of edible fungi.
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Metternicht, Graciela, and Mark Stafford Smith. "Commentary: on the under-valuing of Australia’s expertise in drylands research and practice globally." Rangeland Journal 42, no. 5 (2020): 253. http://dx.doi.org/10.1071/rj20055.
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Global drylands are a significant driver of earth system processes that affect the world’s common resources such as the climate. Their peoples are also among the first to be widely affected by global changes such as land degradation and climate change. Yet drylands are a source of many social and technical innovations, globally, as well as in Australia. As a major developed dryland nation, Australia has previously played a major role in extending these innovations to the rest of the world. The nation has reaped reputational and commercial benefits through major research and practice contributions to dryland agriculture, water management and governance, remote area services, indigenous partnerships, dryland monitoring systems, and ‘desert knowledge’ innovation. Australian researchers continue to contribute to various relevant international processes, yet recognition and support for this within Australia has dropped off markedly in recent years. We analyse the Australian government’s investment in research and in overseas aid for drylands over the last two decades, and explore trends in government’s active involvement in major international processes related to land. These trends are short-sighted, overlooking potential economic benefits for Australian enterprises, and undermining Australia’s stance and scientific leadership in dryland systems globally. In this commentary, we argue that it is time for the trends to be reversed, as this is an area of comparative advantage for Australian diplomacy with significant returns on investment for Australia, both direct and indirect, especially when most emerging economies contain substantial drylands. We identify four major pathways to obtaining benefits from science diplomacy, and four interrelated actions within Australia to enable these – to place a higher emphasis on science diplomacy, to re-forge a bipartisan recognition of Australian drylands expertise, to establish a dedicated Dryland Information Hub, and to create a network of relevant science and technology advisors.
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Fernandez, D., L. McDaid, N. Tran, D. Jabran, S. King, and Y. Fatima. "P041 Poor Sleep and Mental Health Issues Among First Nations Peoples." SLEEP Advances 3, Supplement_1 (October 1, 2022): A44. http://dx.doi.org/10.1093/sleepadvances/zpac029.114.
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Abstract To evaluate the evidence on sleep and mental health issues in First Nations peoples. A systematic literature search was conducted covering academic and grey literature databases for studies with quantitative data on sleep and mental health association in First Nations Peoples published until November 2021. The National Institutes of Health Quality Assessment Tool was used for quality assessment, and the Aboriginal and Torres Strait Islander Quality Appraisal Tool helped assess cultural appropriate conduct of research. Seven studies (6 cross-sectional and 1 longitudinal) among three First Nations groups (n=3075) were included. In Indigenous Australian children, arousal problems increased aggression, and withdrawn behaviour, while early bedtime protected against behavioural problems (OR: 0.48, 95% CI: 0.28 -0.82). In Native American youth, insomnia symptoms increased depressive symptoms (OR: 4.87, 95% CI: 2.4 to 9.89), while in adults, short sleep increased the risk of anxiety (16%) and affective disorders (16%). Clinical sleep issues, restless leg (OR: 1.82; 95% CI: 0.53 to 3.12), insomnia (OR: 4.49; 95% CI: 3.14 to 5.83), and apnoea (OR: 2.46; 95%CI: 0.47 to 4.46) were associated with depression. Similarly, in Ameridian/Mestizo adults, restless leg syndrome increased the risk of depression (OR: 4.5, 95% CI: 2.2 to 9.7) and anxiety (OR: 3.6, 95% CI: 1.7 to 7.7). Majority of the studies scored high in quality assessment but the lack of information limited adequately assessing cultural appropriateness. There is limited but strong evidence suggesting a strong role of poor sleep in mental health issues in First Nations peoples which compels investment in sleep health.
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Laccos-Barrett, Keera, Angela Elisabeth Brown, Roianne West, and Katherine Lorraine Baldock. "Are Australian Universities Perpetuating the Teaching of Racism in Their Undergraduate Nurses in Discrete Aboriginal and Torres Strait Islander Courses? A Critical Race Document Analysis Protocol." International Journal of Environmental Research and Public Health 19, no. 13 (June 23, 2022): 7703. http://dx.doi.org/10.3390/ijerph19137703.
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Systemic racism has a profound negative impact on the health outcomes of Australia’s First Nations peoples, hereafter referred to as Aboriginal and Torres Strait Islander peoples, where racism and white privilege have largely become normalised and socially facilitated. A national framework is being mobilised within the tertiary-level nursing curriculum to equip future health professionals with cultural capabilities to ensure culturally safe, equitable health care for Aboriginal and Torres Strait Islander peoples. In 2019, nurses comprised more than half of all registered health professionals in Australia, and current national standards for nursing state that Australian universities should be graduating registered nurses capable of delivering care that is received as culturally safe. It is therefore critical to evaluate where learning objectives within nursing curricula may lead to the reinforcement and teaching of racist ideologies to nursing students. This protocol outlines a framework and methodology that will inform a critical race document analysis to evaluate how learning objectives assert the social construction of “race” as a tool of oppressive segregation. The document analysis will include each discrete Aboriginal and Torres Strait Islander health course within all undergraduate nursing programs at Australian universities. The approach outlined within this protocol is developed according to an Indigenous research paradigm and Colonial Critical Race Theory as both the framework and methodology. The purpose of the framework is a means for improving health professional curriculum by reducing racism as highlighted in nation-wide strategies for curriculum reform.
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Glowczewski, Barbara. "Lines and Criss-Crossings: Hyperlinks in Australian Indigenous Narratives." Media International Australia 116, no. 1 (August 2005): 24–35. http://dx.doi.org/10.1177/1329878x0511600105.
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The issue of an ethical approach to pleasure does not imply a religious or moral order, but a constant re-evaluation of how each image or representation of any contemporary culture (Indigenous, musical, professional, digital, etc.) impacts on social justice, equity, tolerance and freedom. Two attempts of anthropological restitution developed with Aboriginal peoples for a mixed audience are presented here. The first is a CD-ROM ( Dream Trackers: Yapa Art and Knowledge of the Australian Desert), focused on one Central Australian community (Lajamanu in the Northern Territory), while the second is an interactive DVD ( Quest in Aboriginal Land) based on films by Indigenous filmmaker Wayne Barker, juxtaposing four regions of Australia. Both projects aim to explore and enhance the cultural foundations of the reticular way in which many Indigenous people in Australia map their knowledge and experience of the world in a geographical virtual web of narratives, images and performances. The relevance of games for anthropological insights is also discussed in the paper. Nonlinear or reticular thinking mostly stresses the fact that there is no centrality to the whole but a multipolar view from each recomposed network within each singularity, a person, a place (a Dreaming in the case of Aboriginal cultures), allowing the emergence of meanings and performances, encounters, creations as new original autonomous flows. Reticular or network thinking, I argue, is a very ancient Indigenous practice but it gains today a striking actuality thanks to the fact that our so called scientific perception of cognition, virtuality and social performance has changed through the use of new technologies.
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Skoss, Rachel, Jane White, Mandy J. Stanley, Melanie Robinson, Sandra Thompson, Elizabeth Armstrong, and Judith M. Katzenellenbogen. "Study protocol for a prospective process evaluation of a culturally secure rehabilitation programme for Aboriginal Australians after brain injury: the Healing Right Way project." BMJ Open 11, no. 9 (September 2021): e046042. http://dx.doi.org/10.1136/bmjopen-2020-046042.
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IntroductionAboriginal and Torres Strait Islander (hereafter respectfully referred to as Aboriginal) people are Australia’s First Peoples, having the longest continuous culture in the world and deep spiritual connections with ancestral land. Improvements in their health and well-being is a major policy goal of Australian governments, as the legacy of colonisation and disruption of cultural practices contribute to major health challenges. Lack of culturally secure services impacts participation of Aboriginal people in health services. Aboriginal people with a brain injury typically experience poor access to rehabilitation and support following hospital discharge. ‘Healing Right Way’ (HRW) is a randomised control trial aiming to improve access to interdisciplinary and culturally secure rehabilitation services for Aboriginal people after brain injury in Western Australia, improve health outcomes and provide the first best practice model. This protocol is for the process evaluation of the HRW trial.Methods and analysisA prospective mixed methods process evaluation will use the Consolidated Framework for Implementation Research to evaluate implementation and intervention processes involved in HRW. Data collection includes qualitative and quantitative data from all sites during control and intervention phases, relating to three categories: (1) implementation of trial processes; (2) cultural security training; and (3) Aboriginal Brain Injury Coordinator role. Additional data elements collected from HRW will support the process evaluation regarding fidelity and intervention integrity. Iterative cross-sectional and longitudinal data synthesis will support the implementation of HRW, interpretation of findings and inform future development and implementation of culturally secure interventions for Aboriginal people.Ethics and disseminationThis process evaluation was reviewed by The University of Western Australia Human Research Ethics Committee (RA/4/20/4952). Evaluation findings will be disseminated via academic mechanisms, seminars at trial sites, regional Aboriginal health forums, peak bodies for Aboriginal health organisations and the Australian Indigenous HealthInfoNet (https://healthinfonet.ecu.edu.au/).Trial registration numberACTRN12618000139279.
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Meldrum, Kathryn, Ellaina Andersson, Betty Sagigi, Torres Webb, Chenoa Wapau, Rachel Quigley, Edward Strivens, and Sarah Russell. "How Australian First Nations peoples living in the Torres Strait and Northern Peninsula Area of Australia describe and discuss social and emotional well-being: a qualitative study protocol." BMJ Open 12, no. 12 (December 2022): e067052. http://dx.doi.org/10.1136/bmjopen-2022-067052.
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IntroductionColonisation has, and continues to, negatively impact the mental well-being of Australia’s First Nations peoples. However, the true magnitude of the impact is not known, partially because clinicians have low levels of confidence in using many existing screening tools with First Nations clients. In addition, many authors have critiqued the use of tools designed for Western populations with First Nations peoples, because their worldview of health and well-being is different. Therefore, the aim of the overarching study is to develop an appropriate mental well-being screening tool(s) for older adults (aged 45 and over) living in the Torres Strait that can be used across primary health and geriatric settings. This protocol describes the first phase designed to achieve the overarching aim—yarning about social and emotional well-being (inclusive of mental well-being) in First Nations peoples living in the Torres Strait and Northern Peninsula Area of Australia.Method and analysisThe study will be guided by decolonising and participatory action research methodologies. Yarning is an Australian First Nations relational method that relies on storytelling as a way of sharing knowledge. Yarning circles will be conducted with community members and health and aged care workers living on six different island communities of the Torres Strait. Participants will be recruited using purposive sampling. Thematic analysis of the data will be led by Torres Strait Islander members of the research team.Ethics and disseminationThe Far North Queensland, Human Research Ethics Committee (HREC) (HREC/2021/QCH/73 638-1518) and James Cook University HREC (H8606) have approved this study. Dissemination of study findings will be led by Torres Strait members of the research team through conferences and peer-reviewed publications.
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Faulkner, Joanne. "Settler-Colonial Violence and the ‘Wounded Aboriginal Child’: Reading Alexis Wright with Irene Watson (and Giorgio Agamben)." International Journal for Crime, Justice and Social Democracy 9, no. 4 (November 26, 2020): 45–60. http://dx.doi.org/10.5204/ijcjsd.1689.
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Drawing on Alexis Wright’s novel The Swan Book and Irene Watson’s expansive critique of Australian law, this article locates within the settler–Australian imaginary the figure of the ‘wounded Aboriginal child’ as a site of contest between two rival sovereign logics: First Nations sovereignty (grounded in a spiritual connection to the land over tens of millennia) and settler sovereignty (imposed on Indigenous peoples by physical, legal and existential violence for 230 years). Through the conceptual landscape afforded by these writers, the article explores how the arenas of juvenile justice and child protection stage an occlusion of First Nations sovereignty, as a disappearing of the ‘Aboriginality’ of Aboriginal children under Australian settler law. Giorgio Agamben’s concept of potentiality is also drawn on to analyse this sovereign difference through the figures of Terra Nullius and ‘the child’.
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Carfoot, Gavin. "‘Enough is Enough’: songs and messages about alcohol in remote Central Australia." Popular Music 35, no. 2 (April 14, 2016): 222–30. http://dx.doi.org/10.1017/s0261143016000040.
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AbstractThis article examines some of the ways in which Australia's First Peoples have responded to serious community health concerns about alcohol through the medium of popular music. The writing, performing and recording of popular songs about alcohol provide an important example of community-led responses to health issues, and the effectiveness of music in communicating stories and messages about alcohol has been recognised through various government-funded recording projects. This article describes some of these issues in remote Australian Aboriginal communities, exploring a number of complexities that arise through arts-based ‘instrumentalist’ approaches to social and health issues. It draws on the author's own experience and collaborative work with Aboriginal musicians in Tennant Creek, a remote town in Australia's Northern Territory.
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Milligan, Eleanor, Roianne West, Vicki Saunders, Andrea Bialocerkowski, Debra Creedy, Fiona Rowe Minniss, Kerry Hall, and Stacey Vervoort. "Achieving cultural safety for Australia’s First Peoples: a review of the Australian Health Practitioner Regulation Agency-registered health practitioners’ Codes of Conduct and Codes of Ethics." Australian Health Review 45, no. 4 (2021): 398. http://dx.doi.org/10.1071/ah20215.
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Objective Health practitioners’ Codes of Conduct and Codes of Ethics articulate practice standards across multiple domains, including the domain of cultural safety. As key tools driving individual practice and systems reform, Codes are integral to improving health outcomes for Aboriginal and Torres Strait Islander peoples. It is, therefore, critical that their contents specify meaningful cultural safety standards as the norm for institutional and individual practice. This research assessed all Codes for cultural safety specific content. MethodsFollowing the release of the Australian Health Practitioner Regulation Agency’s (Ahpra) Health and Cultural Safety strategy 2020–25, the 16 Ahpra registered health practitioner Board Codes of Conduct and professional Codes of Ethics were analysed by comparing content to Ahpra’s new cultural safety objectives. Two Codes of Conduct, Nursing and Midwifery, met these objectives. The Aboriginal and Torres Strait Islander Health Practitioners Code partially met these objectives. ResultsMost Codes of Conduct (14 of 16) conflated Aboriginal and Torres Strait Islander peoples with culturally and linguistically diverse (CALD) communities undermining the sovereignty of Australia’s First Peoples. Eleven professions had a Code of Ethics, including the Physiotherapy Code of Conduct, which outlined the values and ethical principles of practice commonly associated with a Code of Ethics. Of the 11 professions with a Code of Ethics, two (Pharmacy and Psychology) articulated specific ethical responsibilities to First Peoples. Physiotherapy separately outlined cultural safety obligations through their reconciliation action plan (RAP), meeting all Ahpra cultural safety objectives. The remaining eight advocated respect of culture generally rather than respect for Aboriginal and Torres Strait Islander cultures specifically. ConclusionsThe review identified multiple areas to improve the codes for cultural safety content for registered health professions, providing a roadmap for action to strengthen individual and systems practice while setting a clear regulatory standard to ensure culturally safe practice becomes the new norm. It recommends the systematic updating of all professional health practitioner Board Codes of Conduct and professional Codes of Ethics based on the objectives outlined in Ahpra’s Cultural Safety Strategy. What is known about the topic?Systemic racism and culturally unsafe work environments contribute to poor health outcomes for Aboriginal and Torres Strait Islander peoples. They also contribute to the under-representation of Aboriginal and Torres Strait Islander peoples in the health workforce, denying the system, and the people who use and work in it, much needed Indigenous knowledge. Creating a culturally safe healthcare system requires all health practitioners to reflect on their own cultural background, to gain appreciation of the positive and negative impacts of individually held cultural assumptions on the delivery of healthcare services. Competence in cultural safety as a required standard of practice is therefore essential if broad, sustainable and systemic cultural change across the health professions and ultimately across Australia’s healthcare system is to be achieved. Given that Codes of Conduct and Codes of Ethics are integral in setting the practical and moral standards of the professions, their contents with respect to cultural competence are of great importance. What does this paper add?A review of this type has not been undertaken previously. Following the establishment of the Ahpra Aboriginal and Torres Strait Islander Health Strategy Group, release of Ahpra’s 2018 Statement of intent, and the 2019 Aboriginal and Torres Strait Islander Health and Cultural Safety strategic plan and Reconciliation Action Plan, we analysed the content of each of the 16 registered health professions Codes of Conduct and Code of Ethics looking for content and guidance in accordance with the new national cultural safety definition. Several opportunities to improve the Codes of Conduct and Codes of Ethics were identified to realise the vision set out in the statement of intent including through the application of the National Law. This analysis provides a baseline for future improvements and confirms that although some current health practitioner Codes of Conduct and Codes of Ethics have begun the journey of recognising the importance of cultural safety in ensuring good health outcomes for Australia’s Indigenous peoples, there is broad scope for change. What are the implications for practitioners?The gaps identified in this analysis provide a roadmap for improvement and inclusion of Aboriginal and Torres Strait Islander Health and cultural safety as a required standard in Codes of Conduct and Codes of Ethics for all registered health practitioners. Although it is recognised that Codes alone may not change hearts and minds, codifying the clinical competency of cultural safety provides a portal, and a requirement, for each individual practitioner to engage meaningfully and take responsibility to improve practice individually and organisationally.
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Lawrence, Rebecca, and Michael Adams. "First Nations and the Politics of Indigeneity: Australian perspectives on Indigenous peoples, resource management and global rights." Australian Geographer 36, no. 2 (July 2005): 257–65. http://dx.doi.org/10.1080/00049180500150035.
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Kwaymullina, Ambelin. "Research, Ethics and Indigenous Peoples: An Australian Indigenous perspective on three threshold considerations for respectful engagement." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 437–49. http://dx.doi.org/10.20507/alternative.2016.12.4.8.
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Indigenous peoples have long critiqued the harmful effects of Eurocentric research processes upon Indigenous cultures and communities. This paper—which is grounded in the author's knowledge and experience as an Aboriginal Australian academic—examines three threshold considerations relevant to non-Indigenous scholars who seek to enter into respectful research relationships with Indigenous peoples or knowledges. The first is the question of whether the research should be conducted at all. The second is positionality and how this affects research. The third is the need for scholars to comprehensively inform themselves about ethical research principles, including in relation to free, prior and informed consent, and Indigenous cultural and intellectual property.
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Manathunga, Catherine, Jing Qi, Maria Raciti, Kathryn Gilbey, Sue Stanton, and Michael Singh. "Decolonising Australian doctoral education beyond/within the pandemic: Foregrounding Indigenous knowledges." Scholarship of Teaching and Learning in the South 6, no. 1 (April 29, 2022): 112–37. http://dx.doi.org/10.36615/sotls.v6i1.203.
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Global doctoral education has been particularly affected by the COVID-19 pandemic and the Black Lives Matter movement, which have drawn attention to the vast inequities faced by black, cultural minority and Indigenous peoples. These developments have focused urgent attention on the need to de-homogenise Australian doctoral education. Australian universities have been very slow to create recognition and accreditation programs for First Nations and transcultural (migrant, refugee and international candidates) knowledge systems, histories, geographies, languages and cultural practices in doctoral education. A significant body of research investigates Australian universities’ education of Indigenous and transcultural doctoral candidates. However, few scholars have sought to trace the links between individual personal doctoral candidate life histories and large-scale Australian government policy trends. This paper draws upon the Indigenous knowledge global decolonization praxis framework and de Sousa Santos’ theories about cognitive justice and epistemologies of the South to fill this gap. Future aspects of this project will involve conducting an international policy analysis, life histories and time mapping to implement key Indigenous knowledge approaches in Australian doctoral education. This paper will critically explore the application of three core First Nations knowledge approaches – the agency of Country, the power of Story and intergenerational, iterative and intercultural knowledges – to Australian doctoral education.
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Thomas, Amy, and Beth Marsden. "Surviving School and “Survival Schools”: Resistance, Compulsion and Negotiation in Aboriginal Engagements with Schooling." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 33–55. http://dx.doi.org/10.3828/jlh.2021.17.
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In Australia, Aboriginal peoples have sought to exploit and challenge settler colonial schooling to meet their own goals and needs, engaging in strategic, diverse and creative ways closely tied to labour markets and the labour movement. Here, we bring together two case studies to illustrate the interplay of negotiation, resistance and compulsion that we argue has characterised Aboriginal engagements with school as a structure within settler colonial capitalism. Our first case study explains how Aboriginal families in Victoria and New South Wales deliberately exploited gaps in school record collecting to maintain mobility during the mid-twentieth century and engaged with labour markets that enabled visits to country. Our second case study explores the Strelley mob’s establishment of independent, Aboriginal-controlled bilingual schools in the 1970s to maintain control of their labour and their futures. Techniques of survival developed in and around schooling have been neglected by historians, yet they demonstrate how schooling has been a strategic political project, both for Aboriginal peoples and the Australian settler colonial state.
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Hunter, Rosemary. "Australian Legal Histories in Context." Law and History Review 21, no. 3 (2003): 607–14. http://dx.doi.org/10.2307/3595121.
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Australian legal history has only emerged as a field of scholarship in its own right in the last twenty years. Prior to that, Australian legal history tended to be written and taught as a footnote to the great sweep of English legal history—the history of the king's courts, the common law and equity, and major nineteenth-century statutory reforms, with a chapter at the end about the classification of the Australian colonies as “settled” colonies, and the consequent reception of English law. This year (2002) sees the twentieth anniversary of Alex Castles's groundbreaking work An Australian Legal History, the first book to take Australian laws and legal institutions as its entire subject matter. It is also the twentieth anniversary of the first Australian Law and History Conference. The years since 1982 have seen the advent of the Australian and New Zealand Law and History Society, increasing attendances at its annual conferences, the establishment of the Australian Journal of Legal History, the completion of a number of Ph.D.theses in the field, and the publication of further influential texts and edited collections by (among others) the authors of the two articles featured in this forum. Two of the most productive strands in this developing literature have concerned the history of colonization and the dispossession of indigenous peoples and histories of women and gender relations in law, although these are by no means that only areas that have been explored. Running through much of this literature, too, are themes of imperial-colonial relations, and relations between law and colonial economies and societies, particularly prior to federation in 1901.
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Bat, Melodie, and John Guenther. "Red Dirt Thinking on Education: A People-Based System." Australian Journal of Indigenous Education 42, no. 2 (December 2013): 123–35. http://dx.doi.org/10.1017/jie.2013.20.
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In Australia, the ‘remote education system’ presents itself as a simple system where the right inputs, such as quality teachers and leaders will engender the outputs that have been set by the system, such as certain levels of English literacy and numeracy. The system has measures in place, including national testing, to report on its success. For the most part, this system seems to be working quite well. However, this modelling breaks down when the education system of remote Australia is presented. This remote system is presented in much of the literature and in the press, as disadvantaged, under-resourced and underperforming. Reported results indicate that current activities are not bringing the desired outcomes. The so-called mainstream system makes adjustments using its model of input to output, but without success. There is a clear need for change. Just what this change might look like is the focus of this article. Theorising in this space is considered from two positions; the first being the published work of a number of Indigenous Australian educators and leaders writing in this space; the second, a consideration of western theorising using complex adaptive systems. Throughout the article, a metaphor of ‘red dirt thinking’ is applied as a mechanism to ground the thinking in the lives and lands of the Aboriginal and Torres Strait Islander peoples of remote Australia.
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Furaih, Ameer Chasib. "A Poetics of De-colonial Resistance: A Study in Selected Poems by Evelyn Araluen Cor." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 12, no. 02 (2022): 439–56. http://dx.doi.org/10.37648/ijrssh.v12i02.029.
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First Nations peoples in Australia, as in many other colonized countries, were forced to acquired English soon after the arrival of the colonists in their country during the second half of the 18th century. In response to their land dispossession, Indigenous Australian poets adopted and adapted the language and literary forms of colonists to write a politicized literature that tackles fundamental subjects such as land rights, civil, and human rights, to name but a few. Their literary response can be traced back to the early 1800s, and it had continued through the 20th century. One example is the poem “The Stolen Generation” (1985) by Justin Leiber, which has since been considered a motto for the struggle of Aboriginal peoples against obligatory removal of children from Aboriginal families.This paper aims at examining 21th century politicized literary response of Aboriginal poets. It sheds lights on the poetry of Evelyn Araluen as a telling paradigm of decolonial poetics, demonstrating her role in the political struggle of her peoples. Analysing representative poems by the poet, including “decolonial poetics (avant gubba)” and “Runner-up: Learning Bundjalung on Tharawal,” the paper examines the interdisciplinary nature of her poetry, and demonstrates how the poet transgresses the boundaries between poetry and politics, so as to be utilized as an effective tool of political resistance.
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Kanowski, Len G., Anthony F. Jorm, and Laura M. Hart. "A mental health first aid training program for Australian Aboriginal and Torres Strait Islander peoples: description and initial evaluation." International Journal of Mental Health Systems 3, no. 1 (2009): 10. http://dx.doi.org/10.1186/1752-4458-3-10.
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Guenther, John. "Taken for a ride? The disconnect between high school completion, employment and income for remote Australian First Nations Peoples." Race Ethnicity and Education 24, no. 1 (April 14, 2020): 132–47. http://dx.doi.org/10.1080/13613324.2020.1753674.
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Bodle, Kerry, Mark Brimble, Scott Weaven, Lorelle Frazer, and Levon Blue. "Critical success factors in managing sustainable indigenous businesses in Australia." Pacific Accounting Review 30, no. 1 (February 5, 2018): 35–51. http://dx.doi.org/10.1108/par-02-2016-0017.
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Purpose The purpose of this paper is to investigate success factors pertinent to the management of Indigenous businesses through the identification of points of intervention at the systemic and structural levels. Through this approach, the economic and social values that First Nations communities attach to intangible Indigenous cultural heritage (ICH) and Indigenous cultural intellectual property (ICIP) may be both recognised and realised as assets. Design/methodology/approach This paper adopts a multidisciplinary approach to address a global issue of economic and social significance to First Nation peoples, their businesses and the Australian Aboriginal communities. The authors adopt a First Nation epistemological standpoint that incorporates theoretical perspectives drawn from a diverse range of fields and theories (Preston, 2013), as well as advocate the use of Indigenist methodology for research with First Nation peoples as it is underpinned by critical race theory. Findings The authors argue conceptually that accounting, accountability and auditing consideration are required to fully identify what is impacting the successful management of Indigenous enterprises. Specifically, in relation to accounting, Elders should be included to assist in valuing the intangible ICH and ICIP assets. Furthermore, the authors emphasise the need to improve the financial and commercial literacy levels of Indigenous entrepreneurs. Practical implications The authors prescribe the use of tools for the accounting treatment of ICH and ICIP as intangible assets within an Australian regulatory environment and define an auditing process and accountability model incorporating cultural, social and environmental measures. A central tenet of this model relates to improving levels of personal and commercial financial literacy in the First Nation participants. Collectively, these factors promote informed participation and decision-making, and may promulgate more sustainable outcomes. Social implications Integrated thinking requires all these factors to be considered in a holistic manner, such that a First Nation enterprise and the wider Aboriginal and Torres Strait Islander people can understand, and make decisions based on, the overall impact it has on all their stakeholders and generally on the society, the environment and the economy. Originality/value This paper contributes to Australia’s strategic research priorities of maximising social and economic participation in society and improving the health and well-being of the Aboriginal and Torres Strait Islander people. The authors address the inability of current Western accounting standards, practices and models to suitably account for communally held and protocol-bound intangible Indigenous cultural heritage and Indigenous cultural intellectual property assets.
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Moreton-Robinson, Aileen, Mark McMillan, and David Singh. "Editorial." International Journal of Critical Indigenous Studies 7, no. 2 (June 1, 2014): 1. http://dx.doi.org/10.5204/ijcis.v7i2.110.
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This edition scales the merlons and embrasures that mark the epistemological barriers that contemporary colonising power continually puts in place. Each article harnesses a critical Indigenous perspective in order to challenge conservative approaches or positions, be they concerned with reconciliation, Indigenous-led research, research tools or the nature of Aboriginal being. The first article, by Barry Judd and Emma Barrow, examines reconciliation discourse within the higher education sector and highlights the ways a normative Anglo-Australian identity militates against genuine ‘whitefella’ attempts to ‘reconcile’. The authors stress the importance of inclusive, institutional practice that serves to decentre Anglo-centrism and which, in turn, brings Indigenous peoples more fully into the fold of Australian university life.
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Donato, Ronald, and Leonie Segal. "Does Australia have the appropriate health reform agenda to close the gap in Indigenous health?" Australian Health Review 37, no. 2 (2013): 232. http://dx.doi.org/10.1071/ah12186.
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This paper provides an analysis of the national Indigenous reform strategy – known as Closing the Gap – in the context of broader health system reforms underway to assess whether current attempts at addressing Indigenous disadvantage are likely to be successful. Drawing upon economic theory and empirical evidence, the paper analyses key structural features necessary for securing system performance gains capable of reducing health disparities. Conceptual and empirical attention is given to the features of comprehensive primary healthcare, which encompasses the social determinants impacting on Indigenous health. An important structural prerequisite for securing genuine improvements in health outcomes is the unifying of all funding and policy responsibilities for comprehensive primary healthcare for Indigenous Australians within a single jurisdictional framework. This would provide the basis for implementing several key mutually reinforcing components necessary for enhancing primary healthcare system performance. The announcement to introduce a long-term health equality plan in partnership with Aboriginal people represents a promising development and may provide the window of opportunity needed for implementing structural reforms to primary healthcare. What is known about the topic? Notwithstanding the intention of previous policies, considerable health disparity exists between Indigenous and non-Indigenous Australians. Australia has now embarked on its most ambitious national Indigenous health reform strategy, but there has been little academic analysis of whether such reforms are capable of eliminating health disadvantage for Aboriginal people. What does the paper add? This paper provides a critical analysis of Indigenous health reforms to assess whether such policy initiatives are likely to be successful and outlines key structural changes to primary healthcare system arrangements that are necessary to secure genuine system performance gains and improve health outcomes for Indigenous Australians. What are the implications for practitioners? For policymakers, the need to establish genuine partnership and engagement between Aboriginal people and the Australian government in pursuing a national Indigenous reform agenda is of critical importance. The establishment of the National Congress of Australia’s First Peoples provides the opportunity for policymakers to give special status to Indigenous Australians in health policy development and create the institutional breakthrough necessary for effecting primary healthcare system change.
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Fleay, Jesse John, and Barry Judd. "The Uluru statement." International Journal of Critical Indigenous Studies 12, no. 1 (January 24, 2019): 1–14. http://dx.doi.org/10.5204/ijcis.v12i1.532.
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From every State and Territory of Australia, including the islands of the Torres Strait over 200 delegates gathered at the 2017 First Nations National Constitutional Convention in Uluru, which has stood on Anangu Pitjantjatjara country in the Northern Territory since time immemorial, to discuss the issue of constitutional recognition. Delegates agreed that tokenistic recognition would not be enough, and that recognition bearing legal substance must stand, with the possibility to make multiple treaties between Aboriginal peoples and Torres Strait Islanders and the Commonwealth Government of Australia. In this paper, we look at the roadmap beyond such a potential change. We make the case for a redistributive approach to capital, and propose key outcomes for social reconstruction, should a voice to parliament, a Makarrata[1] Commission and multiple treaties be enabled through a successful referendum. We conclude that an alteration of the Commonwealth Constitution (Cth) is the preliminary overture of a suite of changes: the constitutional change itself is not the end of the road, but simply the beginning of years of legal change, which seeks provide a socio-economic future for Australia’s First Peoples, and the oldest continuing cultures in the world. Constitutional change seeks to transform the discourse about Aboriginal and Torres Strait Islander relations with the Australian state from one centred on distributive justice to one that is primarily informed by retributive justice. This paper concerns the future generations of Aboriginal and Torres Strait Islander children, and their right to labour in a market that honours their cultural contributions to humanity at large.
[1] Yolŋu ceremony for coming together after a struggle.
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Armstrong, Elizabeth, Juli Coffin, Meaghan McAllister, Deborah Hersh, Judith M. Katzenellenbogen, Sandra C. Thompson, Natalie Ciccone, et al. "‘I’ve got to row the boat on my own, more or less’: aboriginal australian experiences of traumatic brain injury." Brain Impairment 20, no. 2 (July 2, 2019): 120–36. http://dx.doi.org/10.1017/brimp.2019.19.
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ABSTRACTBackground:The overarching cultural context of the brain injury survivor, particularly that related to minority peoples with a history of colonisation and discrimination, has rarely been referred to in the research literature, despite profoundly influencing a person’s recovery journey in significant ways, including access to services. This study highlights issues faced by Australian Aboriginal traumatic brain injury (TBI) survivors in terms of real-life consequences of the high incidence of TBI in this population, current treatment and long-term challenges.Method:A case study approach utilised qualitative interview and file review data related to five male Aboriginal TBI survivors diagnosed with acquired communication disorders. The five TBI survivors were from diverse areas of rural and remote Western Australia, aged between 19 and 48 years at the time of injury, with a range of severity.Case Reports:Common themes included: significant long-term life changes; short-term and long-term dislocation from family and country as medical intervention and rehabilitation were undertaken away from the person’s rural/remote home; family adjustments to the TBI including permanent re-location to a metropolitan area to be with their family member in residential care; challenges related to lack of formal rehabilitation services in rural areas; poor communication channels; poor cultural security of services; and lack of consistent follow-up.Discussion and Conclusion:These case reports represent some of the first documented stories of Aboriginal Australian TBI survivors. They supplement available epidemiological data and highlight different contexts for Aboriginal people after TBI, contributing to an overall profile that is relevant for rehabilitation service planning.
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Tur, Simone Ulalka, Faye Rosas Blanch, and Christopher Wilson. "Developing a Collaborative Approach to Standpoint in Indigenous Australian Research." Australian Journal of Indigenous Education 39, S1 (2010): 58–67. http://dx.doi.org/10.1375/s1326011100001149.
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AbstractThe notion of Indigenous epistemologies and “ways of knowing” continues to be undervalued within various academic disciplines, particularly those who continue to draw upon “scientific” approaches that colonise Indigenous peoples today. This paper will examine the politics of contested knowledge from the perspective of three Indigenous researchers who work within Yunggorendi First Nations Centre for Higher Education and Research at Flinders University in South Australia. In particular, the authors outline a collective process that has emerged from conversations regarding their research projects and responding to what Ladson-Billings and Donnor (2008, p. 371) refer to as the “call”. In developing an Indigenous standpoint specific to their own disciplines and their research context, the authors demonstrate how these collective conversations between each other and their communities in which they work have informed their research practices and provided a common framework which underpins their research methodologies.
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Marini, Paulin Yosephin, Sherlly Monica Bonsapia, and Johni R. V. Korwa. "ANALISA PENCEMARAN LAUT OLEH PTT EXPLORATION AND PRODUCTION (PTTEP) AUSTRALASIA TERHADAP LAUT TIMOR INDONESIA." Jurnal PIR : Power in International Relations 4, no. 2 (December 11, 2020): 127. http://dx.doi.org/10.22303/pir.4.2.2020.127-136.
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<p><em>This study aims to analyze a blowout from an oil and gas leak owned by PTT Exploration and Production (PTTEP) Australasia in the Montara oil field in the Indonesian Timor Sea, and how to resolve disputes between Australia and Indonesia. A qualitative approach was used in this study, whilst the data collection technique was through library research. The theory of state responsibility, the concept of human security, and the concept of international maritime law are used to analyze disputes between Indonesia and Australia. The study found that the Montara oil spill had not only damaged the marine ecosystem but also polluted Indonesian waters. It also found that although the Australian government had formed a special commission to resolve cases and even used dispersant, it had not satisfied all parties. Several points are summarized. First, the Montara oil spill in Australia is a transnational study because the impact has crossed national borders. Secondly, UNCLOS has a weakness in the settlement of the Montara case because the Convention only provides a description related to ‘Responsibility of Each Country’ and does not specifically arrange material compensation mechanisms to countries that cause sea pollution. Third, the Montara oil spill has caused huge losses for Indonesian seaweed farmers, especially 13 districts in NTT. The recommendations are that the Indonesian government along with the Montara Victim Peoples’ Advocacy Team should continue to follow up the case of oil spills from the Montara platform and continue to fight for compensation to the Australian government and the PTTEP as the responsible party.</em></p>