Journal articles: 'Kinship of Aboriginal Australians'

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Radke, Amelia, and Heather Douglas. "Indigenous Australians, Specialist Courts, and The Intergenerational Impacts of Child Removal in The Criminal Justice System." International Journal of Children’s Rights 28, no. 2 (2020): 378–400. http://dx.doi.org/10.1163/15718182-02802005.

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Murri Courts are a specialist criminal law practice that includes Elders and respected persons of the local Community Justice Group in the sentencing of Aboriginal and Torres Strait Islander defendants. Drawing on an ethnographic study of two southeast Queensland Murri Courts, this article explores the impact of State ordered out-of-home care on Aboriginal and Torres Strait Islander defendants and their children. We show how Community Justice Groups and specialist courts help to address the intergenerational impacts of child protection interventions. The rights of Australian Indigenous peoples to enjoy, maintain, control, protect and develop their kinship ties is recognised under the Human Rights Act 2019 (Qld) and international human rights treaties. We suggest that policymakers and legislators should better recognise and support Community Justice Groups and specialist courts as they provide an important avenue for implementing the rights of Australian Indigenous peoples to recover and maintain their kinship ties.

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Dudgeon and Bray. "Indigenous Relationality: Women, Kinship and the Law." Genealogy 3, no. 2 (2019): 23. http://dx.doi.org/10.3390/genealogy3020023.

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Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice.

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Kutay, Cat, Janet Mooney, Lynette Riley, and Deirdre Howard-Wagner. "Experiencing Indigenous Knowledge Online as a Community Narrative." Australian Journal of Indigenous Education 41, no. 1 (2012): 47–59. http://dx.doi.org/10.1017/jie.2012.8.

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This article explores a project at the Koori Centre, University of Sydney, funded by the Australian Learning and Teaching Council (ALTC) in 2011, titled ‘Indigenous On-Line Cultural Teaching and Sharing’. One of the team members (Kutay) was also a project team member on the ALTC-funded project ‘Exploring PBL in Indigenous Australian Studies’, which has developed a teaching and learning process (PEARL) for Indigenous Australian studies. In this article, we present the ‘Indigenous On-Line Cultural Teaching and Sharing’ project as an exemplar of this teaching process. The project turns a highly successful interactive kinship workshop into an interactive online experience for all students and staff of the University of Sydney. The project is developing a sharing portal for Aboriginal people in New South Wales (NSW) to incorporate their stories and experiences of cultural, historical and educational issues within a knowledge-sharing workshop. The site will use voices of Aboriginal participants to express the knowledge of their culture in a comparative and affirmative context. An interface for uploading audio and video has been generated to combine example stories from different perspectives. The interactive kinship workshop and Aboriginal voices will then be used in an online game, embedding Aboriginal knowledge and values within different professional learning contexts, such as law, social policy, health, and education.

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Jones, Jocelyn, Mandy Wilson, Elizabeth Sullivan, et al. "Australian Aboriginal women prisoners’ experiences of being a mother: a review." International Journal of Prisoner Health 14, no. 4 (2018): 221–31. http://dx.doi.org/10.1108/ijph-12-2017-0059.

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PurposeThe rise in the incarceration of Aboriginal and Torres Strait Islander mothers is a major public health issue with multiple sequelae for Aboriginal children and the cohesiveness of Aboriginal communities. The purpose of this paper is to review the available literature relating to Australian Aboriginal women prisoners’ experiences of being a mother.Design/methodology/approachThe literature search covered bibliographic databases from criminology, sociology and anthropology, and Australian history. The authors review the literature on: traditional and contemporary Aboriginal mothering roles, values and practices; historical accounts of the impacts of white settlement of Australia and subsequent Aboriginal affairs policies and practices; and women’s and mothers’ experiences of imprisonment.FindingsThe review found that the cultural experiences of mothering are unique to Aboriginal mothers and contrasted to non-Aboriginal concepts. The ways that incarceration of Aboriginal mothers disrupts child rearing practices within the cultural kinship system are identified.Practical implicationsAboriginal women have unique circumstances relevant to the concept of motherhood that need to be understood to develop culturally relevant policy and programs. The burden of disease and cycle of incarceration within Aboriginal families can be addressed by improving health outcomes for incarcerated Aboriginal mothers and female carers.Originality/valueTo the authors’ knowledge, this is the first literature review on Australian Aboriginal women prisoners’ experiences of being a mother.

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Dietsch, Elaine, Tanya Martin, Pamela Shackleton, Carmel Davies, Margaret McLeod, and Margaret Alston. "Australian Aboriginal kinship: A means to enhance maternal well-being." Women and Birth 24, no. 2 (2011): 58–64. http://dx.doi.org/10.1016/j.wombi.2010.06.003.

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Ridges, Mal, Mick Kelly, Geoff Simpson, et al. "Understanding how Aboriginal culture can contribute to the resilient future of rangelands – the importance of Aboriginal core values." Rangeland Journal 42, no. 5 (2020): 247. http://dx.doi.org/10.1071/rj20031.

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There are numerous examples illustrating the integration of Aboriginal knowledge and participation in rangelands management. At the 2019 Australian Rangelands Conference we aimed to explore how Aboriginal culture and its core values have something deeper to contribute to rangelands management. We explore this through a Yungadhu (Malleefowl) cultural depiction and story. The depiction and story explain the often cited, but not well understood, concepts of Kinship, Country, Lore, and Dreaming. The story provides insight into Aboriginal people’s world view and is used in this paper to illustrate how well it aligns with current thinking about resilience in rangelands landscapes and communities. Significantly, we explain how the deep wisdom that resides in Aboriginal cultures has something meaningful to contribute to achieving the conditions for resilience.

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Vallesi, Shannen, Eleanor Tighe, Herbert Bropho, Margaret Potangaroa, and Leah Watkins. "Wongee Mia: An Innovative Family-Centred Approach to Addressing Aboriginal Housing Needs and Preventing Eviction in Australia." International Journal of Environmental Research and Public Health 17, no. 15 (2020): 5501. http://dx.doi.org/10.3390/ijerph17155501.

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Background: Aboriginal Australians are disproportionately affected by homelessness, with traditional housing models failing to recognise the importance of kinship obligations and ongoing systemic racism. The Wongee Mia project is a pilot initiative emerging out of a Housing First project tackling homelessness among Perth’s most vulnerable rough sleepers. The project takes a different approach to working with and providing long-term housing to Aboriginal families in Perth, Western Australia. Methods: The Wongee Mia project is centred around one person “Robby” and his family to prevent eviction. Data are collected from monthly action research meetings, yarning sessions with family Elders, and case notes. Results: The project identified 32 family members who had potential to place “Robby’s” tenancy at risk. As at December 2019, 29 members of Robby’s family have been supported by the Wongee Mia case workers, and five have been housed. Key elements of Wongee Mia are the broader links to end homelessness initiatives (the Housing First program), the cultural backgrounds of the case workers and their ability to connect in a meaningful way with the family, Elder involvement (including the co-production of this paper), and an underlying action research model enabling program delivery improvements. Conclusion: The Wongee Mia project offers an innovative way of working with families to prevent unnecessary eviction by working through the whole family’s needs rather than those of an individual in relation to housing.

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Gair, Susan, and Ines Zuchowski. "Grandparents battle to be key stakeholders in protecting grandchildren." Aotearoa New Zealand Social Work 31, no. 1 (2019): 101–13. http://dx.doi.org/10.11157/anzswj-vol31iss1id543.

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INTRODUCTION: Grandparents are increasingly involved in the care of grandchildren, including after child protection intervention.METHOD: A recent Australian qualitative research partnership explored how relationships between grandparents and their grandchildren could be optimised after child safety concerns. Interviews and focus groups were undertaken with 77 participants, including 51 grandparents, 12 parents, six foster carers and eight child and family workers. Emerging themes reported here focus on the role of grandparents and their perceptions of, and interactions with, the child protection system.FINDINGS: Overall, findings identify that grandparents wanted to help safeguard their grandchildren but many encountered an adversarial child protection system that left them feeling powerless, fearful and unimportant. Aboriginal participants reiterated that child protection workers needed to better understand how maintaining kinship networks provided a protective factor for Aboriginal children, and that grandparents were key stakeholders in their grandchildren’s lives.IMPLICATIONS: The findings from this study affirm the value and role of grandparents and highlight the need for implemented family-inclusive child protection practice within and beyond the Australian context.

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Bednarek, Monika. "Keyword analysis and the indexing of Aboriginal and Torres Strait Islander identity." International Journal of Corpus Linguistics 25, no. 4 (2020): 369–99. http://dx.doi.org/10.1075/ijcl.00031.bed.

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Abstract This article presents a corpus-driven sociolinguistic study of Redfern Now – the first major television drama series commissioned, written, acted, directed and produced by Indigenous industry professionals in Australia. The study examines whether corpus linguistic keyword analysis can identify evidence for type indexicality (social demographics, personae) and trait indexicality (stance, personality), with particular attention paid to the potential indexing of Aboriginal and Torres Strait Islander identity. More specifically, the study’s goal is to retrieve and analyse words that are associated with varieties of English in Australia, and with Australian Aboriginal Englishes in particular. To this end, a corpus with dialogue from Redfern Now is compared to a reference corpus of US television dialogue. Results show that Redfern Now features the use of easily recognisable and familiar words (e.g. blackfella[s], deadly; kinship terms), but also shows clear variation among characters. The case study concludes by evaluating the use of keyword analysis for identifying indexicality in telecinematic discourse.

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Clements, J. Clancy. "PROCESSES OF LANGUAGE CONTACT: STUDIES FROM AUSTRALIA AND THE SOUTH PACIFIC. Jeff Siegel (Ed.). Saint-Laurent, Canada: Fides, 2000. Pp. xvi + 320. $34.95 paper." Studies in Second Language Acquisition 25, no. 3 (2003): 461–62. http://dx.doi.org/10.1017/s0272263103240195.

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The present volume highlights studies of languages created by contact-induced language change in Australia and the Pacific. Editor Jeff Siegel identifies six processes involved in the formation of pidgins, creoles, and other such language contact varieties: reanalysis, simplification, leveling, diffusion, language shift, and depidginization/decreolization. The process of reanalysis is the focus of four chapters: “The Role of Australian Aboriginal Language in the Formation of Australian Pidgin Grammar: Transitive Verbs and Adjectives” by Koch; “‘Predicate Marking' in Bislama” by Crowley; “Predicting Substrate Influence: Tense-Modality-Aspect Marking in Tayo” by Siegel, Sandeman, and Corne; “My Nephew Is My Aunt: Features and Transformation of Kinship Terminology in Solomon Islands Pijin” by Jourdan; and “Na pa kekan, na person: The Evolution of Tayo Negatives” by Corne.

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Creider, Chet. "David McKnight, People, countries, and the Rainbow Serpent: Systems of classification among the Lardil of Mornington Island. (Oxford studies in anthropological linguistics, 12.) Oxford & New York: Oxford University Press, 1999. Pp. x, 270. Hb $75.00." Language in Society 29, no. 4 (2000): 606–9. http://dx.doi.org/10.1017/s0047404500284042.

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Anthropologists have long recognized that Australian aboriginal cultures have a rich repertoire of cognitive achievements, and they have contrasted this richness with the relative impoverishment of their technological repertoire. However, despite the richness of the cognitive repertoire, the anthropological literature contains no overall inventory for any aboriginal cultural group. McKnight's monograph is the first work that covers everything: social structure (including kinship), myth, ritual, dancing, property structure, and biological classification. The quality of the scholarship is very high. At the time of writing, McKnight had worked with the Lardil for 30 years, including 16 field trips, with a total time of residence among the Lardil of more than five years. After completing an MA on West African materials under Darryl Forde, he switched to Australia, where he also worked with the Wik-mungkan and a number of other groups. The present monograph is the first of a projected trilogy; work is under way now on the second volume, a monograph on marriage, sorcery, and violence. In recent years, McKnight has been involved, on behalf of the Lardil, in negotiations with the Australian government for land claims.

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Nilson, Caroline, Karrie-Anne Kearing-Salmon, Paul Morrison, and Catherine Fetherston. "An ethnographic action research study to investigate the experiences of Bindjareb women participating in the cooking and nutrition component of an Aboriginal health promotion programme in regional Western Australia." Public Health Nutrition 18, no. 18 (2015): 3394–405. http://dx.doi.org/10.1017/s1368980015000816.

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AbstractObjectiveTo investigate the experiences of women participating in a cooking and nutrition component of a health promotion research initiative in an Australian Aboriginal regional community.DesignWeekly facilitated cooking and nutrition classes were conducted during school terms over 12 months. An ethnographic action research study was conducted for the programme duration with data gathered by participant and direct observation, four yarning groups and six individual yarning sessions. The aim was to determine the ways the cooking and nutrition component facilitated lifestyle change, enabled engagement, encouraged community ownership and influenced community action.SettingRegional Bindjareb community in the Nyungar nation of Western Australia.SubjectsA sample of seventeen Aboriginal women aged between 18 and 60 years from the two kinships in two towns in one shire took part in the study. The recruitment and consent process was managed by community Elders and leaders.ResultsMajor themes emerged highlighting the development of participants and their recognition of the need for change: the impact of history on current nutritional health of Indigenous Australians; acknowledging shame; challenges of change around nutrition and healthy eating; the undermining effect of mistrust and limited resources; the importance of community control when developing health promotion programmes; finding life purpose through learning; and the need for planning and partnerships to achieve community determination.ConclusionsSuggested principles for developing cooking and nutrition interventions are: consideration of community needs; understanding the impact of historical factors on health; understanding family and community tensions; and the engagement of long-term partnerships to develop community determination.

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Hengel, Belinda, Rebecca Guy, Linda Garton, et al. "Barriers and facilitators of sexually transmissible infection testing in remote Australian Aboriginal communities: results from the Sexually Transmitted Infections in Remote Communities, Improved and Enhanced Primary Health Care (STRIVE) Study." Sexual Health 12, no. 1 (2015): 4. http://dx.doi.org/10.1071/sh14080.

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Background Remote Australian Aboriginal communities experience high rates of bacterial sexually transmissible infections (STI). A key strategy to reduce STIs is to increase testing in primary health care centres. The current study aimed to explore barriers to offering and conducting STI testing in this setting. Methods: A qualitative study was undertaken as part of the STI in Remote communities, Improved and Enhanced Primary Health Care (STRIVE) project; a large cluster randomised controlled trial of a sexual health quality improvement program. We conducted 36 in-depth interviews in 22 participating health centres across four regions in northern and central Australia. Results: Participants identified barriers including Aboriginal cultural norms that require the separation of genders and traditional kinship systems that prevent some staff and patients from interacting, both of which were exacerbated by a lack of male staff. Other common barriers were concerns about client confidentiality (lack of private consulting space and living in small communities), staff capacity to offer testing impacted by the competing demands for staff time, and high staff turnover resulting in poor understanding of clinic systems. Many participants also expressed concerns about managing positive test results. To address some of these barriers, participants revealed informal strategies, such as team work, testing outside the clinic and using adult health checks. Conclusions: Results identify cultural, structural and health system issues as barriers to offering STI testing in remote communities, some of which were overcome through the creativity and enthusiasm of individuals rather than formal systems. Many of these barriers can be readily addressed through strengthening existing systems of cultural and clinical orientation and educating staff to view STI in a population health framework. However others, particularly issues in relation to culture, kinship ties and living in small communities, may require testing modalities that do not rely on direct contact with health staff or the clinic environment.

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Mullane, Marianne J., Timothy C. Barnett, Jeffrey W. Cannon, et al. "SToP (See, Treat, Prevent) skin sores and scabies trial: study protocol for a cluster randomised, stepped-wedge trial for skin disease control in remote Western Australia." BMJ Open 9, no. 9 (2019): e030635. http://dx.doi.org/10.1136/bmjopen-2019-030635.

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IntroductionSkin is important in Australian Aboriginal culture informing kinship and identity. In many remote Aboriginal communities, scabies and impetigo are very common. Untreated skin infections are painful, itchy and frequently go untreated due to under-recognition and lack of awareness of their potential serious complications. We hypothesise that the skin infection burden in remote Aboriginal communities can be reduced by implementing streamlined training and treatment pathways integrated with environmental health and health promotion activities, tested in the See, Treat, Prevent (SToP skin sores and scabies) trial.Methods and analysisSToP will evaluate a skin control programme using a stepped-wedge, cluster randomised trial design with three intervention components (the ‘SToP activities’): (1) seeing skin infections (development of training resources implemented within a community dermatology model); (2) treating skin infections (employing the latest evidence for impetigo, and scabies treatment); and (3) preventing skin infections (embedded, culturally informed health promotion and environmental health activities). Four community clusters in the remote Kimberley region of Western Australia will participate. Following baseline data collection, two clusters will be randomly allocated to the SToP activities. At 12 months, the remaining two clusters will transition to the SToP activities. The primary outcome is the diagnosis of impetigo in children (5–9 years) at school-based surveillance. Secondary outcome measures include scabies diagnosis, other child health indicators, resistance to cotrimoxazole in circulating pathogenic bacteria, determining the economic burden of skin disease and evaluating the cost effectiveness of SToP activities.Ethics and disseminationThis study protocol was approved by the health ethics review committees at the Child and Adolescent Health Service (Approval number RGS0000000584), the Western Australian Aboriginal Health Ethics Committee (Reference number: 819) and the University of Western Australia (Reference RA/4/20/4123). Study findings will be shared with community members, academic and medical communities via publications and presentations, and in reports to funders. Authorship for all publications based on this study will be determined in line with the Uniform Requirements for Manuscripts Submitted to Biomedical Journals published by the International Committee of Medical Journal Editors. Sharing results with organisations and communities who contributed to the study is paramount. The results of the SToP trial will be shared with participants in a suitable format, such as a single summary page provided to participants or presentations to communities, the Kimberly Aboriginal Health Planning Forum Research Subcommittee and other stakeholders as appropriate and as requested. Communication and dissemination will require ongoing consultation with Aboriginal communities to determine appropriate formats.Trial registration numberACTRN12618000520235.

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Sivak, Leda, Seth Westhead, Emmalene Richards, et al. "“Language Breathes Life”—Barngarla Community Perspectives on the Wellbeing Impacts of Reclaiming a Dormant Australian Aboriginal Language." International Journal of Environmental Research and Public Health 16, no. 20 (2019): 3918. http://dx.doi.org/10.3390/ijerph16203918.

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Traditional languages are a key element of Indigenous peoples’ identity, cultural expression, autonomy, spiritual and intellectual sovereignty, and wellbeing. While the links between Indigenous language loss and poor mental health have been demonstrated in several settings, little research has sought to identify the potential psychological benefits that may derive from language reclamation. The revival of the Barngarla language on the Eyre Peninsula, South Australia, offers a unique opportunity to examine whether improvements in mental health and social and emotional wellbeing can occur during and following the language reclamation process. This paper presents findings from 16 semi-structured interviews conducted with Barngarla community members describing their own experienced or observed mental health and wellbeing impacts of language reclamation activities. Aligning with a social and emotional wellbeing framework from an Aboriginal and Torres Strait Islander perspective, key themes included connection to spirituality and ancestors; connection to Country; connection to culture; connection to community; connection to family and kinship; connection to mind and emotions; and impacts upon identity and cultural pride at an individual level. These themes will form the foundation of assessment of the impacts of language reclamation in future stages of the project.

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Stronach, Megan Marie, and Daryl Adair. "Lords of the Square Ring: Future Capital and Career Transition Issues for Elite Indigenous Australian Boxers." Cosmopolitan Civil Societies: An Interdisciplinary Journal 2, no. 2 (2010): 46–70. http://dx.doi.org/10.5130/ccs.v2i2.1512.

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In Australia a serious and widely documented statistical gap exists between the socio-economic circumstances of the country’s Indigenous and non-Indigenous populations. Areas of divergence include life expectancy, health, housing, income, and educational opportunity and employment. This has made career attainment problematic for most Aboriginal people. Among male Indigenous people, professional sport is portrayed as one of the few realms in which they can prosper. This is particularly true in the major football codes – Australian Rules and rugby league – and a feature of elite-level boxing, where Indigenous fighters are also statistically over-represented. However, while sport has provided opportunities for a small number of talented Indigenous athletes, it has rarely been a pathway to lifelong prosperity. This paper contends that as a result of over-reliance on an abundant bank of physical capital, Indigenous Australian boxers are particularly vulnerable to potential occupational obsolescence should their bodily assets erode more quickly than envisaged. Drawing on an Indigenous concept, Dadirri, to inform a wider interpretive phenomenological approach, the paper examines retirement experiences of fourteen elite male Indigenous Australian boxers; the goal of this research is to understand their post-sport career decision making. In this respect, Pierre Bourdieu’s concepts of habitus, capital and field are utilised to frame and interpret the capacity of Indigenous boxers to develop sustainable career pathways – which we describe as future capital – during their time as elite athletes. For this group of athletes, being an Indigenous person was found to be a significant factor in their decision-making to enter the sport, which may then leave them open to exploitation within the field. Many boxers find their engagement with education and vocational training remains restricted to occupations that complement an Indigenous sense of cultural capital. This involves, as with other ethnocultural groups, particular notions of kinship and family obligation that in turn shape individual aspirations and behaviours. Indigenous Australian boxers remain largely unaware or removed from the possibility of pursuing career pathways beyond those that draw upon or accentuate their physicality.

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Berson, Josh. "The Dialectal Tribe and the Doctrine of Continuity." Comparative Studies in Society and History 56, no. 2 (2014): 381–418. http://dx.doi.org/10.1017/s0010417514000085.

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AbstractIn Australia, applicants for native title—legal recognition of proprietary interest in land devolving from traditions predating colonization—must meet a stringent standard of continuity of social identity since before the advent of Crown sovereignty. As courts and the legislature have gravitated toward an increasingly strict application of the continuity doctrine, anthropologists involved in land claims cases have found themselves rehearsing an old debate in Australian anthropology over the degree to which post-contact patterns of subsistence, movement, and ritual enactment can support inferences about life in precontact Australia. In the 1960s, at the dawn of the land claims era, a handful of anthropologists shifted the debate to an ecological plane. Characterizing Australia on the cusp of colonization as a late Holocene climax human ecosystem, they argued that certain recently observed patterns in the distribution of marks of social cohesion (mutual intelligibility of language, systems of classificatory kinship) could not represent the outcome of such a climax ecosystem and must indicate disintegration of Aboriginal social structures since contact. Foremost among them was Joseph Birdsell, for whom linguistic boundaries, under climax conditions, would self-evidently be congruent with boundaries in breeding pools. Birdsell's intervention came just as the Northern Territory Supreme Court was hearing evidence on the value of dialect as a marker of membership in corporate landholding groups in Yolngu country, and offers an object lesson in how language, race, mode of subsistence, and law come together in efforts to answer the questions “Who was here first?” and “Are those people still here?”

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Dominy, Michele D. "Belonging: Australians, Place and Aboriginal Ownership:Belonging: Australians, Place and Aboriginal Ownership." American Anthropologist 105, no. 3 (2003): 668–69. http://dx.doi.org/10.1525/aa.2003.105.3.668.

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Henderson, Scott, and GA Broe. "Dementia in Aboriginal Australians." Australian & New Zealand Journal of Psychiatry 44, no. 10 (2010): 869–71. http://dx.doi.org/10.3109/00048674.2010.514858.

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Howe, P. W., J. R. Condon, and C. S. Goodchild. "Anaesthesia for Aboriginal Australians." Anaesthesia and Intensive Care 26, no. 1 (1998): 86–91. http://dx.doi.org/10.1177/0310057x9802600113.

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This prospective study was designed to describe problems that arise when Aboriginal people undergo anaesthesia, in order to develop guidelines for anaesthetists who are not accustomed to treating Aboriginal people. Data were collected on 1122 consecutive different individuals undergoing anaesthesia at Royal Darwin Hospital, 24.5% of whom described themselves as Aboriginal. Aboriginal patients were in a poorer physiological state than were non-Aboriginal patients. The prevalence of diabetes mellitus, renal disease and rheumatic heart disease reported in Aboriginal patients was very high. Communication difficulties were more commonly reported in Aboriginal patients; the most common difficulty was apparent shyness or fear, rather than actual language difficulty. The results suggest that the treatment of Aboriginal people involves diagnosis and management of diverse pre-operative medical problems, and that better management may be achieved by learning simple cultural strategies and by adding Aboriginal interpreters and health workers to the anaesthetic team.

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Hoy, Wendy E., Priscilla Kincaid-Smith, Michael D. Hughson, et al. "CKD in Aboriginal Australians." American Journal of Kidney Diseases 56, no. 5 (2010): 983–93. http://dx.doi.org/10.1053/j.ajkd.2010.05.010.

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Jones, F. L. "Unlucky Australians: Labour market outcomes among Aboriginal Australians." Ethnic and Racial Studies 16, no. 3 (1993): 420–58. http://dx.doi.org/10.1080/01419870.1993.9993790.

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Crawford, Keith. "Constructing Aboriginal Australians, 1930-1960." Journal of Educational Media, Memory, and Society 5, no. 1 (2013): 90–107. http://dx.doi.org/10.3167/jemms.2013.050106.

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This article offers a critical exploration of social studies textbooks and allied curriculum materials used in New South Wales primary schools between 1930 and 1960, and of the way in which these texts positioned, discussed, and assessed Aboriginal Australians. With reference to European commitments to Enlightenment philosophies and social Darwinian views of race and culture, the author argues that Aboriginal peoples were essentialized via a discourse of paternalism and cultural and biological inferiority. Thus othered in narratives of Australian identity and national progress, Aboriginal Australians were ascribed a role as marginalized spectators or as a primitive and disappearing anachronism.

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Altman, Jon. "Tourism dilemmas for aboriginal Australians." Annals of Tourism Research 16, no. 4 (1989): 456–76. http://dx.doi.org/10.1016/0160-7383(89)90002-9.

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GRACEY, MICHAEL. "Substance misuse in Aboriginal Australians." Addiction Biology 3, no. 1 (1998): 29–46. http://dx.doi.org/10.1080/13556219872326.

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Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia." Psychiatric Bulletin 23, no. 6 (1999): 364–66. http://dx.doi.org/10.1192/pb.23.6.364.

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When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.

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Vanlint, Simon J., Howard A. Morris, Jonathan W. Newbury, and Alan J. Crockett. "Vitamin D insufficiency in Aboriginal Australians." Medical Journal of Australia 194, no. 3 (2011): 131–34. http://dx.doi.org/10.5694/j.1326-5377.2011.tb04195.x.

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Alexander, Jacob, and Adriana Lattanzio. "Utility of telepsychiatry for Aboriginal Australians." Australian & New Zealand Journal of Psychiatry 43, no. 12 (2009): 1185. http://dx.doi.org/10.3109/00048670903279911.

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Marjoribanks, Kevin, and Deirdre F. Jordan. "Stereotyping among Aboriginal and Anglo-Australians." Journal of Cross-Cultural Psychology 17, no. 1 (1986): 17–28. http://dx.doi.org/10.1177/0022002186017001002.

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Turner, David H., and Peter Read. "Belonging: Australians, Place and Aboriginal Ownership." Pacific Affairs 74, no. 3 (2001): 465. http://dx.doi.org/10.2307/3557793.

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Buynder, Paul G., Julie A. Gaggin, and John D. Mathews. "Renal disease patterns in Aboriginal Australians." Medical Journal of Australia 159, no. 2 (1993): 82–87. http://dx.doi.org/10.5694/j.1326-5377.1993.tb137740.x.

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Petrow, Stefan. "Belonging: Australians, Place, and Aboriginal Ownership." History: Reviews of New Books 29, no. 3 (2001): 133. http://dx.doi.org/10.1080/03612759.2001.10525897.

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Wan, Xinan, and John D. Mathews. "Primary hepatocellular carcinoma in Aboriginal Australians." Australian Journal of Public Health 18, no. 3 (2010): 286–90. http://dx.doi.org/10.1111/j.1753-6405.1994.tb00246.x.

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Wong, C., Y. Cheng, D. Lau, et al. "Atrial Fibrillation in Indigenous Aboriginal Australians." Heart, Lung and Circulation 19 (January 2010): S255. http://dx.doi.org/10.1016/j.hlc.2010.06.624.

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Stanton, Sue J. "Belonging: Australians, Place And Aboriginal Ownership." Journal of Outdoor and Environmental Education 6, no. 1 (2002): 72–73. http://dx.doi.org/10.1007/bf03400748.

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Daws, Karen, Amanda Punch, Michelle Winters, et al. "Implementing a working together model for Aboriginal patients with acute coronary syndrome: an Aboriginal Hospital Liaison Officer and a specialist cardiac nurse working together to improve hospital care." Australian Health Review 38, no. 5 (2014): 552. http://dx.doi.org/10.1071/ah13211.

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Acute coronary syndrome (ACS) contributes to the disparity in life expectancy between Aboriginal and non-Aboriginal Australians. Improving hospital care for Aboriginal patients has been identified as a means of addressing this disparity. This project developed and implemented a working together model of care, comprising an Aboriginal Hospital Liaison Officer and a specialist cardiac nurse, providing care coordination specifically directed at improving attendance at cardiac rehabilitation services for Aboriginal Australians in a large metropolitan hospital in Melbourne. A quality improvement framework using a retrospective case notes audit evaluated Aboriginal patients’ admissions to hospital and identified low attendance rates at cardiac rehabilitation services. A working together model of care coordination by an Aboriginal Hospital Liaison Officer and a specialist cardiac nurse was implemented to improve cardiac rehabilitation attendance in Aboriginal patients admitted with ACS to the cardiac wards of the hospital. A retrospective medical records audit showed that there were 68 Aboriginal patients admitted to the cardiac wards with ACS from 1 July 2008 to 30 June 2011. A referral to cardiac rehabilitation was recorded for 42% of these. During the implementation of the model of care, 13 of 15 patients (86%) received a referral to cardiac rehabilitation and eight of the 13 (62%) attended. Implementation of the working together model demonstrated improved referral to and attendance at cardiac rehabilitation services, thereby, has potential to prevent complications and mortality. What is known about the topic? Aboriginal Australians experience disparities in access to recommended care for acute coronary syndrome. This may contribute to the life expectancy gap between Aboriginal and non-Aboriginal Australians. What does this paper add? This paper describes a model of care involving an Aboriginal Hospital Liaisons Officer and a specialist cardiac nurse working together to improve hospital care and attendance at cardiac rehabilitation services for Aboriginal Australians with acute coronary syndrome. What are the implications for practitioners? The working together model of care could be implemented across mainstream health services where Aboriginal people attend for specialist care.

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Balabanski, Anna H., Jonathan Newbury, James M. Leyden, et al. "Excess stroke incidence in young Aboriginal people in South Australia: Pooled results from two population-based studies." International Journal of Stroke 13, no. 8 (2018): 811–14. http://dx.doi.org/10.1177/1747493018778113.

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Background Retrospective data indicate increased stroke incidence in Aboriginal/Torres Strait Islander (Indigenous) Australians, possibly with poorer outcomes. We present the first prospective population-based stroke incidence study in Indigenous Australians. Methods We pooled data from ASCEND and SEARCH, two prospective “ideal” South Australian stroke incidence studies, ASCEND conducted in urban Northwestern Adelaide (2009–2010) and SEARCH in five South Australian rural centers (2009–2011). We calculated age-standardized incidence for Aboriginal and non-Aboriginal people. Results The study population comprised 261,403 inhabitants. Among 432 first-ever strokes, 13 were in Aboriginal people (median age 51 vs. 78 years for non-Aboriginal people, p < 0.001). Age-standardized stroke incidence per 100,000 in Aboriginal patients (116, 95% CI: 95–137) was nearly two-fold that of non-Aboriginal patients (67, 95% CI: 51–84). Age-stratified excess incidence in Aboriginal people was restricted to those aged < 55 years (incidence rate ratio (IRR) 3.5, 95% CI: 2–7), particularly for intracerebral hemorrhage (IRR: 16, 95% CI: 4–61). Conclusion The excess stroke incidence in Aboriginal South Australians appears substantial, especially in those aged <55 years. Further work is required to delineate and address disparities.

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Gwynne, Kylie, Thomas Jeffries Jr, and Michelle Lincoln. "Improving the efficacy of healthcare services for Aboriginal Australians." Australian Health Review 43, no. 3 (2019): 314. http://dx.doi.org/10.1071/ah17142.

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Objective The aim of the present systematic review was to examine the enablers for effective health service delivery for Aboriginal Australians. Methods This systematic review was undertaken in accordance with the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) statement. Papers were included if they had data related to health services for Australian Aboriginal people and were published between 2000 and 2015. The 21 papers that met the inclusion criteria were assessed using the Effective Public Health Practice Project Quality Assessment Tool for Quantitative Studies. Seven papers were subsequently excluded due to weak methodological approaches. Results There were two findings in the present study: (1) that Aboriginal people fare worse than non-Aboriginal people when accessing usual healthcare services; and (2) there are five enablers for effective health care services for Australian Aboriginal people: cultural competence, participation rates, organisational, clinical governance and compliance, and availability of services. Conclusions Health services for Australian Aboriginal people must be tailored and implementation of the five enablers is likely to affect the effectiveness of health services for Aboriginal people. The findings of the present study have significant implications in directing the future design, funding, delivery and evaluation of health care services for Aboriginal Australians. What is known about the topic? There is significant evidence about poor health outcomes and the 10-year gap in life expectancy between Aboriginal and non-Aboriginal people, and limited evidence about improving health service efficacy. What does this paper add? This systematic review found that with usual health care delivery, Aboriginal people experience worse health outcomes. This paper identifies five strategies in the literature that improve the effectiveness of health care services intended for Aboriginal people. What are the implications for practitioners? Aboriginal people fare worse in both experience and outcomes when they access usual care services. Health services intended for Aboriginal people should be tailored using the five enablers to provide timely, culturally safe and high-quality care.

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Wettasinghe, Pamela Ming, Wendy Allan, Gail Garvey, et al. "Older Aboriginal Australians’ Health Concerns and Preferences for Healthy Ageing Programs." International Journal of Environmental Research and Public Health 17, no. 20 (2020): 7390. http://dx.doi.org/10.3390/ijerph17207390.

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While there is strong evidence of the need for healthy ageing programs for older Aboriginal Australians, few are available. It is important to understand older Aboriginal Australians’ perspectives on healthy ageing in order to co-design culturally-appropriate programs, including views on technology use in this context. Semi-structured interviews were conducted with 34 Aboriginal Australians aged 50 years and older from regional and urban communities to explore participants’ health concerns, preferences for healthy ageing programs, and receptiveness to technology. Qualitative data were analyzed using a grounded theory approach. This study found that older Aboriginal Australians are concerned about chronic health conditions, social and emotional well-being, and difficulties accessing health services. A range of barriers and enablers to participation in current health programs were identified. From the perspective of older Aboriginal people, a successful healthy ageing program model includes physical and cognitive activities, social interaction, and health education. The program model also provides culturally safe care and transport for access as well as family, community, cultural identity, and empowerment regarding ageing well as central tenets. Technology could also be a viable approach for program delivery. These findings can be applied in the implementation and evaluation of culturally-appropriate, healthy ageing programs with older Aboriginal people.

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Durey, A., D. McAullay, B. Gibson, and L. M. Slack-Smith. "Oral Health in Young Australian Aboriginal Children." JDR Clinical & Translational Research 2, no. 1 (2016): 38–47. http://dx.doi.org/10.1177/2380084416667244.

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Despite dedicated government funding, Aboriginal Australians, including children, experience more dental disease than other Australians, despite it being seen as mostly preventable. The ongoing legacy of colonization and discrimination against Aboriginal Australians persists, even in health services. Current neoliberal discourse often holds individuals responsible for the state of their health, rather than the structural factors beyond individual control. While presenting a balanced view of Aboriginal health is important and attests to Indigenous peoples’ resilience when faced with persistent adversity, calling to account those structural factors affecting the ability of Aboriginal people to make favorable oral health choices is also important. A decolonizing approach informed by Indigenous methodologies and whiteness studies guides this article to explore the perceptions and experiences of Aboriginal parents ( N = 52) of young children, mainly mothers, in Perth, Western Australia, as they relate to the oral health. Two researchers, 1 Aboriginal and 1 non-Aboriginal, conducted 9 focus group discussions with 51 Aboriginal participants, as well as 1 interview with the remaining individual, and independently analyzed responses to identify themes underpinning barriers and enablers to oral health. These were compared, discussed, and revised under key themes and interpreted for meanings attributed to participants’ perspectives. Findings indicated that oral health is important yet often compromised by structural factors, including policy and organizational practices that adversely preclude participants from making optimal oral health choices: limited education about prevention, prohibitive cost of services, intensive marketing of sugary products, and discrimination from health providers resulting in reluctance to attend services. Current government intentions center on Aboriginal–non-Aboriginal partnerships, access to flexible services, and health care that is free of racism and proactively seeks and welcomes Aboriginal people. The challenge is whether these good intentions are matched by policies and practices that translate into sustained improvements to oral health for Aboriginal Australians. Knowledge Transfer Statement: Slow progress in reducing persistent oral health disparities between Aboriginal and non-Aboriginal Australians calls for a new approach to this seemingly intractable problem. Findings from our qualitative research identified that structural factors—such as cost of services, little or no education on preventing oral disease, and discrimination by health providers—compromised Aboriginal people’s optimum oral health choices and access to services. The results from this study can be used to recommend changes to policies and practices that promote rather than undermine Aboriginal health and well-being and involve Aboriginal people in decisions about their health care.

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Habibis, Daphne, Penny Taylor, Maggie Walter, and Catriona Elder. "Repositioning the Racial Gaze: Aboriginal Perspectives on Race, Race Relations and Governance." Social Inclusion 4, no. 1 (2016): 57–67. http://dx.doi.org/10.17645/si.v4i1.492.

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In Australia, public debate about recognition of the nation’s First Australians through constitutional change has highlighted the complexity and sensitivities surrounding Indigenous/state relations at even the most basic level of legal rights. But the unevenness of race relations has meant Aboriginal perspectives on race relations are not well known. This is an obstacle for reconciliation which, by definition, must be a reciprocal process. It is especially problematic in regions with substantial Aboriginal populations, where Indigenous visibility make race relations a matter of everyday experience and discussion. There has been considerable research on how settler Australians view Aboriginal people but little is known about how Aboriginal people view settler Australians or mainstream institutions. This paper presents the findings from an Australian Research Council project undertaken in partnership with Larrakia Nation Aboriginal Corporation. Drawing on in-depth interviews with a cross-section of Darwin’s Aboriginal residents and visitors, it aims to reverse the racial gaze by investigating how respondents view settler Australian politics, values, priorities and lifestyles. Through interviews with Aboriginal people this research provides a basis for settler Australians to discover how they are viewed from an Aboriginal perspective. It repositions the normativity of settler Australian culture, a prerequisite for a truly multicultural society. Our analysis argues the narratives of the participants produce a story of Aboriginal rejection of the White Australian neo-liberal deal of individual advancement through economic pathways of employment and hyper-consumption. The findings support Honneth’s arguments about the importance of intersubjective recognition by pointing to the way misrecognition creates and reinforces social exclusion.

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Smith, Kate, Leon Flicker, Anna Dwyer, et al. "Factors Associated with Dementia in Aboriginal Australians." Australian & New Zealand Journal of Psychiatry 44, no. 10 (2010): 888–93. http://dx.doi.org/10.3109/00048674.2010.491816.

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Nguyen, Tin Ly Trong. "Space and aboriginal Australians in Urban Areas." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 3 (2019): 30–39. http://dx.doi.org/10.32508/stdjssh.v2i3.495.

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Space is regarded not simply as a backdrop against which social processes are played out, but also as a means for the realisation of interest and power relations, and an outlet of a community’s identity, which in turn shapes that identity. In the case of Aboriginal Australians, who live in the land that is originally of their ownership but later largely occupied by European people, the utilisation of space for indicating their presence, therefore promoting their interest, and space influence upon them, can be seen in Australian urban areas. The Aboriginal might increase their visibility variously in residential areas, at their own buildings, or via drawings along roads in their settlements. These efforts notwithstanding, the marking of space by the white people is seemingly dominant, and the Aboriginal are prone to think that they are excluded in some measure from urban social activities.

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Bennett, Simon T., and Duncan R. Babbage. "Cultural Adaptation of CBT for Aboriginal Australians." Australian Psychologist 49, no. 1 (2014): 19–21. http://dx.doi.org/10.1111/ap.12029.

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Sackett, Lee. "Promoting Primitivism: Conservationist Depictions of Aboriginal Australians." Australian Journal of Anthropology 2, no. 2 (1991): 233–46. http://dx.doi.org/10.1111/j.1835-9310.1991.tb00139.x.

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Armstrong, Elizabeth, Deborah Hersh, Colleen Hayward, and Joan Fraser. "Communication disorders after stroke in Aboriginal Australians." Disability and Rehabilitation 37, no. 16 (2014): 1462–69. http://dx.doi.org/10.3109/09638288.2014.972581.

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Wan, Xinan, Bart Currie, Nan Miller, and John D. Mathews. "Acute hepatitis B infection in Aboriginal Australians." Australian Journal of Public Health 17, no. 4 (2010): 331–33. http://dx.doi.org/10.1111/j.1753-6405.1993.tb00164.x.

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Norris, Ray P., and Duane W. Hamacher. "The Astronomy of Aboriginal Australia." Proceedings of the International Astronomical Union 5, S260 (2009): 39–47. http://dx.doi.org/10.1017/s1743921311002122.

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AbstractThe traditional cultures of Aboriginal Australians include a significant astronomical component, which is usually reported in terms of songs or stories associated with stars and constellations. Here we argue that the astronomical components extend further, and include a search for meaning in the sky, beyond simply mirroring the earth-bound understanding. In particular, we have found that traditional Aboriginal cultures include a deep understanding of the motion of objects in the sky, and that this knowledge was used for practical purposes such as constructing calendars. We also present evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, and paid careful attention to unexpected phenomena such as eclipses and meteorite impacts.

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Lampert, Jo. "Indigenous Australian Perspectives in Teaching at The University of Queensland." Australian Journal of Indigenous Education 24, no. 1 (1996): 35–39. http://dx.doi.org/10.1017/s1326011100002234.

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The goals of the National Aboriginal and Torres Strait Islander Education Policy (AEP), the recommendations of the Royal Commission into Aboriginal Deaths in Custody and the broader implications of the High Court's Native Title decision place considerable pressure on the higher education system to move rapidly to achieve equity in access, participation and outcomes for Indigenous Australians and non-Indigenous Australians.

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Emden, Carolyn, Inge Kowanko, Charlotte de Crespigny, and Helen Murray. "Better medication management for Indigenous Australians: findings from the field." Australian Journal of Primary Health 11, no. 1 (2005): 80. http://dx.doi.org/10.1071/py05011.

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This paper reports findings from interviews and focus groups conducted within a multi-dimensional action research project concerning medication management among Indigenous Australians. Participants were Aboriginal people with mental health problems, carers and family members, and health and social service workers from different regions in South Australia. A meta-analysis of findings from each regional project component was conducted, and major themes conceptualised and developed into a coherent summary. The findings revealed problems of a magnitude not previously realised - mental health problems (including alcohol and drug problems) and medication management among Aboriginal people clearly are major issues requiring immediate and sustained attention if the health and welfare of the Australian Indigenous population are to be improved. Findings concerned eight major areas: social and emotional wellbeing issues; stressors on Aboriginal health services and providers; training for the Aboriginal health workforce; mainstream health services for Aboriginal people; trust and confidentiality within Aboriginal health services; English language literacy and numeracy skills of Aboriginal clients; remote living arrangements for many Aboriginal people; problems with alcohol use; and institutionalised and individual racism in the community at large.

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Journal articles on the topic 'Kinship of Aboriginal Australians'

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