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Laugharne, Jonathan. "Poverty and mental health in Aboriginal Australia." Psychiatric Bulletin 23, no. 6 (June 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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Christie, M. J. "What is a Part Aborigine?" Aboriginal Child at School 14, no. 1 (March 1986): 37–40. http://dx.doi.org/10.1017/s0310582200014152.
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There can be no ethnic group in Australia that displays as much diversity as the Australian Aborigines. Their lifestyles range from hunting and gathering in the most remote corners of Australia, through a more settled existence in outback country towns and on the fringes of towns and cities, to an ongoing struggle to survive in the hearts of Australia’s biggest cities. What is it that unites all Aboriginal people regardless of where they live? Many people, white Australians especially, seem to think that it is the racial characteristics, skin colour and “blood”, which makes an Aborigine. To these people, the darker a person’s skin is, the more Aboriginal they are. When this sort of thinking predominates, as it so often does, many Aboriginal people start finding themselves robbed of their Aboriginality. People tell them that they are only half or a quarter Aborigine, or a “part Aborigine”.
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McIntosh, Ian. "Anthropologists and Aboriginal Reconciliation: The Efficacy of Symbolic Reconciliatory Gestures." Practicing Anthropology 23, no. 1 (January 1, 2001): 10–14. http://dx.doi.org/10.17730/praa.23.1.wh27t417114206u1.
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The context of this article is the quest for justice and reparations for Australia's indigenous citizens. In 1991 the Council for Aboriginal Reconciliation was established through a unanimous vote in both houses of the Australian federal parliament. Comprised of twenty-five members (twelve of whom are Aboriginal and two Torres Strait Islanders) the Council identified eight key goals for a process centered on fostering the recognition of indigenous cultures by non-Aboriginal Australians, and on promoting fair and proper standards for indigenous Australians in health, housing, employment and education, and other fields.
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Moore, Terry. "Aboriginal Agency and Marginalisation in Australian Society." Social Inclusion 2, no. 3 (September 17, 2014): 124–35. http://dx.doi.org/10.17645/si.v2i3.38.
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It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.
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Rock, Daniel Joseph, and Joachim Franz Hallmayer. "The Seasonal Risk for Deliberate Self-Harm." Crisis 29, no. 4 (July 2008): 191–201. http://dx.doi.org/10.1027/0227-5910.29.4.191.
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Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.
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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 (February 23, 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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Balabanski, Anna H., Jonathan Newbury, James M. Leyden, Hisatomi Arima, Craig S. Anderson, Sally Castle, Jennifer Cranefield, 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 (May 16, 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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Guider, Jeff. "Why Are So Many Aboriginal Children Not Achieving At School ?" Aboriginal Child at School 19, no. 2 (May 1991): 42–53. http://dx.doi.org/10.1017/s0310582200007410.
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In 1988 the Aboriginal Education Policy Task Force called for broad equity between Aboriginal people and other Australians in access, participation, and outcomes at all stages of education. Aboriginals are not achieving a comparative level of success at school compared to non-Aboriginals. Symptomatic of problems in our schools are, the over representation of Aboriginals in lower classes, the high drop-out rate of Aboriginal children and their low participation rates in the senior years of high school. Some 17% of Aboriginal youth continue their schooling to year 12 compared to 49% of all students (Department of Employment, Education and Training, 1988, p.7). The failure of Aboriginal children to achieve at school has been widely interpreted as an individual failure on the part of Aboriginal children. Poor attainment has been attributed to lower I.Q. and ability, inadequate home environments, and poor parenting and not to the inadequacies of the education provided, to prejudices Aboriginal children face or to the active resistance by Aboriginal people to the cultural destruction implicit in many educational programs (McConnochie, 1982, p.20). An examination of the determinants of school success shows that Aboriginal children’s cultural values, beliefs and practices and Australian schools are often in conflict. To improve the outcomes for Aboriginal children schools are required to assess whether or not they are catering for the inherent needs and talents of individual Aboriginal children.
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Charles, James A. "The Survival of Aboriginal Australians through the Harshest time in Human History: Community Strength." International Journal of Indigenous Health 15, no. 1 (November 5, 2020): 5–20. http://dx.doi.org/10.32799/ijih.v15i1.33925.
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AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.
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Török, Gábor. "Peter Carey’s “Homo Australiensis” in A Long Way from Home." Pázmány Papers – Journal of Languages and Cultures 1, no. 1 (June 13, 2024): 292–307. http://dx.doi.org/10.69706/pp.2023.1.1.17.
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The paper examines Peter Carey’s first book about Indigenous Australians, a topic which he had neglected for decades. Until A Long Way from Home (2017) was written, the two-time Booker Prize winner renowned for portraying Australian identity had yet to confront this crucial matter which he believed was a fundamental issue of the country. Reasons behind this seemingly contradictory and lengthy absence are highlighted along with certain methods with which the author gradually exposes Australia’s shameful past in the treatment of First Nations people. Carey’s approach stays true to his body of work, namely the Aboriginal subject is complemented or intertwined with his portrayal of another layer of Australia’s history: the pan-European heritage of non-Indigenous Australians. But why and in what manner does he integrate European topics into a novel aiming to shed light on the maltreatment and neglect of First Nations Australians? Does this addition not dilute the original aim of paying homage to Indigenous Australia? My paper argues that Carey successfully utilises certain European identity themes to help show the gravity of sins committed against Australian Indigenous people. The author’s modus operandi is to piece together seemingly neglected fragments of the European legacy with First Nations Australia to reveal a unified entity. Via Willie Bachhuber, a character who most Australians can connect or identify with, Carey joins together various Australian identities which may not have been connected beforehand. With this technique Carey helps ensure the novel is about and for all Australians. I believe that A Long Way from Home crowns Peter Carey’s career as fully depicting Australianness without including Aboriginal people has up until now meant a quite incomplete oeuvre. An ultimate Australian character so-far elusive to Carey, a Homo Australiensis has come to life via a pseudo-German-Balt-Hungarian-Australian, who is actually a First Nations Australian with a white biological father.
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Crawford, Keith. "Constructing Aboriginal Australians, 1930-1960." Journal of Educational Media, Memory, and Society 5, no. 1 (March 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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Colley, Sarah. "Archaeology and education in Australia." Antiquity 74, no. 283 (March 2000): 171–77. http://dx.doi.org/10.1017/s0003598x0006631x.
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Aboriginal, Historical and Maritime archaeology have been taught in Australian universities since the 1960s, and archaeology has made major contributions to our understanding of Australia's past. Yet many Australians are still more interested in archaeology overseas than in Australia itself. This partly reflects Australia's history as a former British colony which currently has a minority of indigenous Aboriginal and Torres Strait Islander people, many of whom regard archaeology as yet another colonial imposition which at best is largely irrelevant to their own understanding of their history. Present government policies empower Aboriginal people to veto certain kinds of archaeological research they do not agree with. At minimum this may require archaeologists to engage in what can become protracted consultation, with uncertain outcomes.
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Wright, Joanne L., Sally Wasef, Tim H. Heupink, Michael C. Westaway, Simon Rasmussen, Colin Pardoe, Gudju Gudju Fourmile, et al. "Ancient nuclear genomes enable repatriation of Indigenous human remains." Science Advances 4, no. 12 (December 2018): eaau5064. http://dx.doi.org/10.1126/sciadv.aau5064.
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After European colonization, the ancestral remains of Indigenous people were often collected for scientific research or display in museum collections. For many decades, Indigenous people, including Native Americans and Aboriginal Australians, have fought for their return. However, many of these remains have no recorded provenance, making their repatriation very difficult or impossible. To determine whether DNA-based methods could resolve this important problem, we sequenced 10 nuclear genomes and 27 mitogenomes from ancient pre-European Aboriginal Australians (up to 1540 years before the present) of known provenance and compared them to 100 high-coverage contemporary Aboriginal Australian genomes, also of known provenance. We report substantial ancient population structure showing strong genetic affinities between ancient and contemporary Aboriginal Australian individuals from the same geographic location. Our findings demonstrate the feasibility of successfully identifying the origins of unprovenanced ancestral remains using genomic methods.
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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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Prowse, Christopher C. "Aboriginal Disadvantage and Collective Moral Responsibility." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 39–52. http://dx.doi.org/10.1177/1030570x9701000106.
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Australia's relationship with its Aboriginal and Torres Strait Islander peoples has changed in recent years. A most positive movement towards reconciliation is growing but not without being continually challenged by entrenched racist attitudes and sinful social structures within the community. This article attempts to offer some ethicaltheological parameters around which this fragile desire for reconciliation might mature. It discusses the results of recent data in the light of the concept of collective responsibility with its corresponding ethical implications. An application of these concepts to the Australian Christian churches is initiated and an overall challenge to all Australians will be suggested.
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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 (February 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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Mackinlay, Elizabeth, and Katelyn Barney. "Introduction." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 1–9. http://dx.doi.org/10.1017/jie.2012.2.
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Indigenous Australian studies, also called Aboriginal and Torres Strait Islander studies, is an expanding discipline in universities across Australia (Nakata, 2004). As a discipline in its own right, Indigenous Australian studies plays an important role in teaching students about Australia's colonial history and benefits both non-Indigenous and Indigenous students by teaching them about Australia's rich and shared cultural heritage (Craven, 1999, pp. 23–25). Such teaching and learning seeks to actively discuss and deconstruct historical and contemporary entanglements between Indigenous and non-Indigenous Australians and, in doing so, help build better working relationships between Indigenous and non-Indigenous Australians. As educators in this discipline, it is important for us to find pedagogical approaches which make space for these topics to be accessed, understood, discussed and engaged with in meaningful ways.
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Atkinson-Briggs, Sharon, Alicia Jenkins, Christopher Ryan, and Laima Brazionis. "Prevalence of Health-Risk Behaviours Among Indigenous Australians With Diabetes: A Review." Journal of the Australian Indigenous HealthInfoNet 3, no. 4 (2022): 1–30. http://dx.doi.org/10.14221/aihjournal.v3n4.6.
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Aboriginal and Torres Strait Islander Australians are at high risk of Type 2 diabetes and its complications. Optimal lifestyle choices can improve health outcomes. A thematic review of original research publications related to smoking, nutrition, alcohol intake, physical activity and emotional wellness in Aboriginal and Torres Strait Islander Australians with diabetes was performed. Overall, 7118 English-language publications were identified by search engines (PubMed, CINAHL, Scopus, Medline-Web of Science, and Google Scholar) with search terms Indigenous Australians OR Aboriginal and Torres Strait Islanders AND diabetes AND lifestyle OR smoking OR nutrition OR alcohol OR physical activity OR emotional wellbeing and their common synonyms. After review of abstracts and publication reference lists, 36 articles met inclusion criteria and were reviewed. In general, the self-reported health-related behaviours of Aboriginal and Torres Strait Islander Australian adults with diabetes, which is predominantly Type 2 diabetes, was suboptimal. An important clinical challenge in diabetes care is to sustainably reduce smoking, improve nutrition (including alcohol use), increase physical activity, reduce sedentary time, and improve emotional wellbeing, which should lead to reduced rates of diabetes complications. Regular assessments and multi-stakeholder input, including individuals, communities, clinical, health policy, societal and government inputs and partnerships, are desirable to facilitate closing the gap in health between Aboriginal and Torres Strait Islander and non-Indigenous Australians.
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Wellington, David. "Aboriginal Students and Social Justice." Australian Journal of Indigenous Education 20, no. 5 (November 1992): 45–51. http://dx.doi.org/10.1017/s0310582200005484.
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Social justice has emerged over the past decade to ensure that all Australians have the opportunity to participate fully and effectively in creating and sharing the nation's resources. The South Australian Social Justice Strategy Unit (1989, p.7), suggests that “a sense of social justice fair and equal treatment is built into the Australian character”. Social justice can be applied to all aspects of the Australian society. Health, welfare and education, to name a few.
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Bainbridge, Roxanne, Mary Whiteside, and Janya McCalman. "Being, Knowing, and Doing." Qualitative Health Research 23, no. 2 (December 3, 2012): 275–88. http://dx.doi.org/10.1177/1049732312467853.
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Researchers working with Aboriginal Australian partners are confronted with an array of historical, social, and political complexities which make it difficult to come to theoretical and methodological decisions. In this article, we describe a culturally safe and respectful framework that maintains the intellectual and theoretical rigor expected of academic research. As an Aboriginal woman and two non-Aboriginal women, we discuss the arguments and some of the challenges of using grounded theory methods in Aboriginal Australian contexts, giving examples from our studies of Aboriginal empowerment processes. We argue that the ethics of care and responsibility embedded in Aboriginal research methodologies fit well with grounded theory studies of Aboriginal social processes. We maintain that theory development grounded in data provides useful insights into the processes for raising the health, well-being, and prosperity of Aboriginal Australians.
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Lee, Jason B. L. "Committing to reconciling our differences: development of the Royal Australian and New Zealand College of Psychiatrists' Reconciliation Action Plan." BJPsych. International 12, no. 3 (August 2015): 59–61. http://dx.doi.org/10.1192/s205647400000043x.
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Aboriginal and Torres Strait Islander Australians continue to experience disproportionately poor physical and mental health, and inequity of opportunity. Australia's Reconciliation Action Plan programme provides a framework and support for organisations to demonstrate leadership through public commitment to actions. The Royal Australian and New Zealand College of Psychiatrists developed its own Reconciliation Action Plan through a consultative process, and hopes to lead and promote reconciliation as a peak medical body.
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Bullen, Jonathan, Trish Hill-Wall, Kate Anderson, Alex Brown, Clint Bracknell, Elizabeth A. Newnham, Gail Garvey, and Lea Waters. "From Deficit to Strength-Based Aboriginal Health Research—Moving toward Flourishing." International Journal of Environmental Research and Public Health 20, no. 7 (April 4, 2023): 5395. http://dx.doi.org/10.3390/ijerph20075395.
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Aboriginal Australians have a fundamental human right to opportunities that lead to healthy and flourishing lives. While the impact of trauma on Aboriginal Australians is well-documented, a pervasive deficit narrative that focuses on problems and pathology persists in research and policy discourse. This narrative risks further exacerbating Aboriginal disadvantage through a focus on ‘fixing what is wrong’ with Aboriginal Australians and the internalising of these narratives by Aboriginal Australians. While a growing body of research adopts strength-based models, limited research has sought to explore Aboriginal flourishing. This conceptual paper seeks to contribute to a burgeoning paradigm shift in Aboriginal research, seeking to understand what can be learned from Aboriginal people who flourish, how we best determine this, and in what contexts this can be impactful. Within, we argue the case for a new approach to exploring Aboriginal wellbeing that integrates salutogenic, positive psychology concepts with complex systems theory to understand and promote Aboriginal wellbeing and flourishing. While deeper work may be required to establish the parameters of a strength-based, culturally aligned Aboriginal conceptualisation of positive psychology, we suggest the integration of Aboriginal and Western methodologies offers a unique and potent means of shifting the dial on seemingly intractable problems.
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Dominy, Michele D. "Belonging: Australians, Place and Aboriginal Ownership:Belonging: Australians, Place and Aboriginal Ownership." American Anthropologist 105, no. 3 (September 2003): 668–69. http://dx.doi.org/10.1525/aa.2003.105.3.668.
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Garay, Jasper, Michelle Dickson, Candace Angelo, Karina Clarkson, Joel Dixon, Anthony Nicholls, Matilde Breth-Petersen, and Diego S. Silva. "We are not doing enough: Truth-telling and Aboriginal and Torres Strait Islander history in Australian Public Health." PLOS Global Public Health 5, no. 3 (March 12, 2025): e0004197. https://doi.org/10.1371/journal.pgph.0004197.
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Most public health practitioners and researchers in Australia acknowledge the poorer health and wellbeing of Aboriginal and Torres Strait Islanders peoples relative to non-Indigenous Australians; some work with Aboriginal and Torres Strait Islander communities; however, few acknowledge the role that public health itself has played in the plight of Aboriginal and Torres Strait Islanders peoples throughout Australia’s colonial history. In this essay, we – Aboriginal, Torres Strait Islander, and non-Indigenous scholars at the Sydney School of Public Health (SSPH) – argue that truth-telling, which is critical for reconciliation, can only truly begin in Australian public health circles when we listen to the stories and truths of Aboriginal and Torres Strait Islander peoples as it relates to the colonial history of public health in Australia. Herein we give a brief outline of that history and provide some recommendations on ways forward; we also describe the successes and failures at SSPH in hopes that our story can help the broader Australian public health community on their truth-telling journeys. Although our story is about public health in Australia, we believe that its resonance lies everywhere public health has been explicit or implicit in its colonialism toward Indigenous peoples.
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Bailey, Benjamin, and Joanne Arciuli. "Indigenous Australians with autism: A scoping review." Autism 24, no. 5 (January 13, 2020): 1031–46. http://dx.doi.org/10.1177/1362361319894829.
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Aboriginal and Torres Strait Islander people with autism spectrum disorder, used interchangeably with the term autism, are among the most marginalised people in Australian society. This review maps out existing and emerging themes in the research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications met our inclusion criteria and focused on autism spectrum disorder diagnosis and prevalence, as well as carer and service provider perspectives on autism, and autism support services for Indigenous Australians. We were able to access 17 publications: 12 journal articles, 3 conference presentations, 1 resource booklet and 1 dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. Research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers is discussed in relation to Indigenous perspectives on autism, as well as barriers and strategies to improve access to diagnosis and support services. Although not the focus of our review, we briefly mention studies of Indigenous people with autism in countries other than Australia. Lay Abstract Aboriginal and Torres Strait Islander people with developmental disabilities such as autism are among the most marginalised people in Australian society. We reviewed research involving Indigenous Australians with autism based on a search of the peer-reviewed and grey literature. Our search identified 1457 potentially relevant publications. Of these, 19 publications were in line with our main areas of inquiry: autism spectrum disorder diagnosis and prevalence, carer and service provider perspectives on autism, and autism support services. These included 12 journal publications, 3 conference presentations, 1 resource booklet and 1 thesis dissertation. Findings suggest similar prevalence rates for autism among Indigenous and non-Indigenous Australians, although some Aboriginal and Torres Strait Islander people with autism may not receive a diagnosis or may be misdiagnosed. We also discuss research on the perspectives of Aboriginal and Torres Strait Islander carers and Indigenous and non-Indigenous service providers, as well as barriers and strategies for improving access to diagnosis and support services.
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Singh, David. "Aboriginal and Torres Strait Islander Education." International Journal of Critical Indigenous Studies 5, no. 2 (June 1, 2012): 50–52. http://dx.doi.org/10.5204/ijcis.v5i2.90.
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Australian education systems have long been challenged by the gap between Indigenous and nonIndigenous student outcomes. All levels of Australian government, as well as Indigenous leaders and educators, however, continue to meet the challenge through exhortation, strategies and targets. The most prominent of such strategies is ‘Closing the Gap’, which gives practical expression to the Australian Government’s commitment to measurably improving the lives of Indigenous Australians, especially Indigenous children.
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Bahfen, Nasya. "1950s vibe, 21st century audience: Australia’s dearth of on-screen diversity." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 29–38. http://dx.doi.org/10.24135/pjr.v25i1and2.479.
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The difference between how multicultural Australia is ‘in real life’ and ‘in broadcasting’ can be seen through data from the Census, and from Screen Australia’s most recent research into on screen diversity. In 2016, these sources of data coincided with the Census, which takes place every five years. Conducted by the Australian Bureau of Statistics, this presents a ‘snapshot’ of Australian life. From the newest Census figures in 2016, it appears that nearly half of the population in Australia (49 percent) had either been born overseas (identifying as first generation Australian) or had one or both parents born overseas (identifying as second generation Australian). Nearly a third, or 32 percent, of Australians identified as having come from non-Anglo Celtic backgrounds, and 2.8 percent of Australians identify as Indigenous (Aboriginal or Torres Strait Islander). Nearly a fifth, or 18 percent, of Australians identify as having a disability. Screen Australia is the government agency that oversees film and TV funding and research. Conducted in 2016, Screen Australia’s study looked at 199 television dramas (fiction, excluding animation) that aired between 2011 and 2015. The comparison between these two sources of data reveals that with one exception, there is a marked disparity between diversity as depicted in the lived experiences of Australians and recorded by the Census, and diversity as depicted on screen and recorded by the Screen Australia survey.
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Bevel, Felicia. "Traveling Topsy: Uncle Tom's Cabin and Representations of Aboriginal Australian Children in Twentieth-Century Australia." Mississippi Quarterly 76, no. 4 (2024): 481–509. https://doi.org/10.1353/mss.2024.a953238.
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ABSTRACT: This article examines the circulation of Topsy from Harriet Beecher Stowe's Uncle Tom's Cabin in Australian popular culture during the early-to-mid twentieth century. From playing with Topsy dolls to watching white actresses impersonating Topsy on stage, white Australians of all ages engaged with various iterations of Topsy and attached new meaning to the fictional character. Drawing from newspaper articles, photographs, postcards, and other archival material, I argue that white Australians used Topsy to make sense of Aboriginal children within the larger settler colonial context of marking Aboriginal people as tourist objects and separating them from their children.
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Heraganahally, Subash, Claire Gibbs, Shiidheshwar J Ravichandran, Davaadorj Erdenebayar, Winnie Chen, Asanga Abeyaratne, Hubertus Jersmann, Lata Jayaram, and Timothy Howarth. "Retrospective cross-sectional study on bronchiectasis in adult Aboriginal Australians: disease characteristics and comparison with ethnically diverse global bronchiectasis registry cohorts." BMJ Open Respiratory Research 12, no. 1 (January 2025): e002139. https://doi.org/10.1136/bmjresp-2023-002139.
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BackgroundGlobally, adult Indigenous people, including Aboriginal Australians, have a high burden of chronic respiratory disorders, and bronchiectasis is no exception. However, literature detailing bronchiectasis disease characteristics among adult Indigenous people is sparse. This study assessed the clinical profile of bronchiectasis among adult Aboriginal Australians and compared against previously published international bronchiectasis registry reports.MethodsAboriginal Australians aged >18 years with chest CT confirmed bronchiectasis between 2011 and 2020 in the Top End Northern Territory of Australia were included. Demographics, chest CT findings, pulmonary function results, sputum microbiology, coexistent medical comorbidities, and pharmacotherapy use were assessed and compared against five published international bronchiectasis registry reports (Australian (ABR), European (European Multicentre Bronchiectasis Audit and Research Collaboration (EMBARC)-Europe), Indian (EMBARC-India), Korean (KMBARC) and the USA (USBRR)).ResultsA total of 459 patients were assessed. In comparison with international and non-Aboriginal Australian national cohorts, Aboriginal Australians were younger (median 56 years (IQR (48, 65)); however, sex distribution (55% female) and body mass index (23 kg/m2(IQR 19.4–27)) were comparable . Smoking rates were higher at 85% compared with other registry cohorts (22–46%) as was the prevalence of comorbidities (97%): cardiovascular diseases (73%), diabetes mellitus (50%) and chronic obstructive pulmonary disease (83%) compared with other registry cohorts (4–32%; 6–14%; and 14–37%, respectively). Spirometry demonstrated forced expiratory volume in 1 s of 38% predicted in comparison with 61–77% in other cohorts. Sputum microbiology showedHaemophilus influenzae(57%) isolated at 3.4 to 6 times the rate of other registry cohorts andPseudomonas aeruginosain 31%. Chest CT demonstrated multilobar and lower lobes involvement in 73% and inhaled pharmacotherapy use was recorded in up to 62% and long-term antibiotics in 5%.ConclusionThe overall bronchiectasis disease burden is higher in Aboriginal Australian adults in comparison with global ethnically diverse non-Indigenous populations. Further efforts are required to address this disparity secondary to bronchiectasis among Indigenous people.
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Singh, M. G. "Struggle for Truth : Aboriginal reviewers contest disabling prejudice in print." Aboriginal Child at School 14, no. 1 (March 1986): 3–23. http://dx.doi.org/10.1017/s0310582200014127.
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The purpose of this paper is to examine the discourse of Aboriginal reviewers to discover what they regard as important ideas to be resisted and contested. By means of documentary analysis of their book reviews this paper brings into focus the language which legitimises action against Aborigines. It is argued that disabling prejudice in print serves broader social functions, particularly the justification for the status devaluation of Aboriginal Australians. However, there is room for optimism in the realisation that Aborigines are gaining the skill to engage in ideology critique, and the emergence of socially critical literature. Throughout this paper teachers and librarians will find criteria for selecting books for (rather than against) Aborigines, while the appendices list resources according to the recommendations of Aboriginal reviewers.
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Fletcher, Frank. "Finding the Framework to Prepare for Dialogue with Aborigines." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 25–38. http://dx.doi.org/10.1177/1030570x9701000105.
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It is simplistic to tell Euro-Australians that the condition of Aboriginal people is due solely to our (Euro-Australian) acts of injustice and ignorance. Christians cannot adequately prepare for dialogue with the Aborigines within such a framework. What is needed is a framework that reflects the truth within ourselves as well as about ourselves. The first framework proposed in this essay understands the Euro-Australian “soul” to be caught in a conflict between the modern historical and the primal: a conflict that lies behind much of our treatment of the Aborigines. However, this conflict carries within it a deeper conflict and suppression: facing that conflict brings us to the true transforming framework to dispose for dialogue.
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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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Malcolm, Ian G. "Embedding cultural conceptualization within an adopted language." Cultural Linguistic Contributions to World Englishes 4, no. 2 (December 14, 2017): 149–69. http://dx.doi.org/10.1075/ijolc.4.2.02mal.
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Abstract Although a minority of Indigenous Australians still use their heritage languages, English has been largely adopted by Aboriginal and Torres Strait Islander people as their medium of communication both within and beyond their communities. In the period since English first reached Australia in 1788, a dialect has emerged, drawing on English, contact language, and Indigenous language sources, to enable Aboriginal and Torres Strait Islander speakers to maintain cultural conceptual continuity while communicating in a dramatically changed environment. In the perspective of Cultural Linguistics it can be shown that many of the modifications in the lexicon, grammar, phonology, and discourse of English as used by Indigenous Australians can be related to cultural/conceptual principles, of which five are illustrated here: interconnectedness, embodiment, group reference, orientation to motion, and orientation to observation. This is demonstrated here with data from varieties of Aboriginal English spoken in diverse Australian locations.1 The understanding of Aboriginal English this gives has implications for cross-cultural communication and for education.
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Daws, Karen, Amanda Punch, Michelle Winters, Sonia Posenelli, John Willis, Andrew MacIsaac, Muhammad Aziz Rahman, and Linda Worrall-Carter. "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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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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Hogg, Robert S. "Variability in behavioural risk factors for heart disease in an Australian Aboriginal community." Journal of Biosocial Science 26, no. 4 (October 1994): 539–51. http://dx.doi.org/10.1017/s0021932000021660.
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SummaryThe variability of three behavioural risk factors for heart disease—heavy alcohol and tobacco consumption and physical inactivity—was assessed in an Australian Aboriginal community, where heart disease death rates were high. Prevalence levels were assessed by comparison with those experienced by all adult Australians and by evaluating whether Aboriginal rates were influenced by underlying sociodemographic conditions. Relative risk ratios, odds ratios and logistic regression analysis were used.A total of 159 males and 114 females participated. Compared to all Australians, Aborigines are significantly more likely to drink five or more drinks on a drinking day, to be current smokers, and not to participate in vigorous exercise. In the Aboriginal community, univariate analysis indicates that: the odds of being a heavy drinker are significantly higher for those in unsatisfactory health; odds of being a current smoker are significantly higher for those in unsatisfactory health or unemployed; odds of not participating in vigorous exercise are significantly higher for those in unsatisfactory health, unemployed or without secondary education. Multivariate analysis shows that risk of being a heavy drinker is independently associated with sex, age, and health status; risk of being a current smoker is associated with health and employment status. The risk of not participating in vigorous exercise is significantly related to all sociodemographic variables examined. Reasons for these associations are discussed.
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Henderson, Scott, and GA Broe. "Dementia in Aboriginal Australians." Australian & New Zealand Journal of Psychiatry 44, no. 10 (October 2010): 869–71. http://dx.doi.org/10.3109/00048674.2010.514858.
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Hoy, Wendy E., Priscilla Kincaid-Smith, Michael D. Hughson, Agnes B. Fogo, Rajalingam Sinniah, John Dowling, Terrence Samuel, Susan A. Mott, Rebecca N. Douglas-Denton, and John F. Bertram. "CKD in Aboriginal Australians." American Journal of Kidney Diseases 56, no. 5 (November 2010): 983–93. http://dx.doi.org/10.1053/j.ajkd.2010.05.010.
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Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (June 1, 2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.
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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western shore of Narrabeen Lakes from the end of the last ice age to 1959 when it was demolished to make way for the Sydney Academy of Sports and Recreation. The project will investigate evolving Aboriginal Storytelling dynamics when using immersive digital media to teach culture and to document a historically important site that existed for thousands of years prior to its demolition in the mid-twentieth century. It expects to generate new knowledge about Aboriginal Storytelling and about the history of urban Aboriginals. Expected outcomes include a schema connecting Aboriginal Storytelling with immersive digital technologies, and truth-telling that advances understanding of modern Australia and urban Aboriginal people. The research should promote better mental, social and emotional health and wellbeing for Indigenous Australians and benefit all Australians culturally, socially and economically.
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Raeburn, Toby, Kayla Sale, Paul Saunders, and Aunty Kerrie Doyle. "Aboriginal Australian mental health during the first 100 years of colonization, 1788–1888: a historical review of nineteenth-century documents." History of Psychiatry 33, no. 1 (December 13, 2021): 3–20. http://dx.doi.org/10.1177/0957154x211053208.
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Past histories charting interactions between British healthcare and Aboriginal Australians have tended to be dominated by broad histological themes such as invasion and colonization. While such descriptions have been vital to modernization and truth telling in Australian historical discourse, this paper investigates the nineteenth century through the modern cultural lens of mental health. We reviewed primary documents, including colonial diaries, church sermons, newspaper articles, medical and burial records, letters, government documents, conference speeches and anthropological journals. Findings revealed six overlapping fields which applied British ideas about mental health to Aboriginal Australians during the nineteenth century. They included military invasion, religion, law, psychological systems, lunatic asylums, and anthropology.
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Fredericks, Bronwyn, and Debbie Bargallie. "‘Which way? Talking culture, talking race’." International Journal of Critical Indigenous Studies 9, no. 1 (January 1, 2016): 3–16. http://dx.doi.org/10.5204/ijcis.v9i1.141.
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In Australia, organisations identify Aboriginal and Torres Strait Islander cross-cultural awareness training or Indigenous cultural competency training as a means to address the service needs of Aboriginal and Torres Strait Islander peoples and to address the gap in disparity between Indigenous and non-Indigenous Australians. This training is also one of the strategies utilised in working towards reconciliation between Indigenous and non-Indigenous Australians. This paper presents the findings from an institutional study based on the development and implementation of an Indigenous Cultural Competency Course within an Australian university and the tensions that exist within the teaching and delivery of such a course.
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Loakes, Debbie, and Adele Gregory. "Voice quality in Australian English." JASA Express Letters 2, no. 8 (August 2022): 085201. http://dx.doi.org/10.1121/10.0012994.
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This study is an acoustic investigation of voice quality in Australian English. The speech of 33 Indigenous Australians (Aboriginal English speakers) is compared to that of 28 Anglo Australians [Mainstream Australian English (MAE) speakers] from two rural locations in Victoria. Analysis of F0 and H1*-H2* reveals that pitch and voice quality differ significantly for male speakers according to dialect and for female speakers according to location. This study highlights previously undescribed phonetic and sociophonetic variability in voice quality in Australian English.
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Suarez, Megan. "Aborginal English in the Legal System." Australian Journal of Indigenous Education 27, no. 1 (July 1999): 35–42. http://dx.doi.org/10.1017/s1326011100001526.
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The Australian legal system is based on the principle of equality before the law for all its citizens. The government of Australia also passed the international Human Rights and Equal Opportunity Commission Act in 1986, although these rights are not accessible to all Australians in the legal system (Bird 1995:3). The Australian legal system has failed to grant equality for all its people. The Aboriginal community is severely disadvantaged within the legal system because the Australian criminal justice system has “institutionalised discrimination” against Aboriginal people through communication barriers (Goldflam 1995: 29).
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Cosh, Suzanne, Kimberley Hawkins, Gemma Skaczkowski, David Copley, and Jacqueline Bowden. "Tobacco use among urban Aboriginal Australian young people: a qualitative study of reasons for smoking, barriers to cessation and motivators for smoking cessation." Australian Journal of Primary Health 21, no. 3 (2015): 334. http://dx.doi.org/10.1071/py13157.
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Smoking prevalence among Aboriginal Australian young people greatly exceeds the prevalence in the broader population of Australian young people, yet limited research has explored the social context in which young Aboriginal Australians smoke. Four focus groups were conducted in 2009 with South Australian Aboriginal smokers aged 15–29 years residing in urban areas (n = 32) to examine attitudes and experiences surrounding smoking and quitting. The primary reasons for smoking initiation and maintenance among Aboriginal Australian young people were identified as stress, social influence and boredom. Motivators for quitting were identified as pregnancy and/or children, sporting performance (males only), cost issues and, to a lesser extent, health reasons. The barriers to cessation were identified as social influence, the perception of quitting as a distant event and reluctance to access cessation support. However, it appears that social influences and stress were particularly salient contributors to smoking maintenance among Aboriginal Australian young people. Smoking cessation interventions targeted at young urban Aboriginal Australian smokers should aim to build motivation to quit by utilising the motivators of pregnancy and/or children, sporting performance (males only), cost issues and, to a lesser extent, health reasons, while acknowledging the pertinent role of social influence and stress in the lives of young urban Aboriginal Australian smokers.
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Apoifis, Nicholas, Demelza Marlin, and Andrew Bennie. "Noble athlete, savage coach: How racialised representations of Aboriginal athletes impede professional sport coaching opportunities for Aboriginal Australians." International Review for the Sociology of Sport 53, no. 7 (January 23, 2017): 854–68. http://dx.doi.org/10.1177/1012690216686337.
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Representations of Aboriginal Australian peoples as genetically predisposed to sporting prowess are pervasive and enduring perceptions. This rhetoric belongs to a larger narrative that also describes a peculiarly Aboriginal style of play: full of flair, speed and ‘magic’. Such imagery has informed a common perception that, in many team sports, Aboriginal athletes are biologically more suited to playing positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill. There has been a great deal of academic research exploring how such essentialised and racialised representations play out for Aboriginal athletes. In this paper, however, we extend that research, examining how racialised representations of Aboriginal athletic ability affect Aboriginal coaches. Premised on interviews with 26 Aboriginal Australian coaches, we argue that representations of Aboriginal athletes as naturally suited to speed and flair, rather than leadership and sporting-intellect, help maintain an environment that limits opportunities for Aboriginal Australians seeking to move into sporting leadership roles, such as coaching. This paper sheds light on the ways in which racialised representations of Aboriginal athletes feed into a settler colonialist narrative that stymies opportunities for aspiring Aboriginal professional coaches, and speculates on the limitations of this approach, in challenging the political hegemony of settler colonialism.
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Everett, Jim. "Aboriginal Education and Colonialism: Our Earthlinks Under Threat." Australian Journal of Environmental Education 13 (1997): 11–16. http://dx.doi.org/10.1017/s0814062600002779.
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AbstractThree themes are set out in this paper. The first is that learning about ecologically sensitive living–and putting that living into practice–are central to Aboriginal indigenous education. Second, Australia's first peoples were and are deprived of landscapes providing the base to their spirituality; continuing processes maintain that loss of independence. The third is that Aboriginal and non-Aboriginal Australians need to address quickly courses of action which provide for a reinvigoration of that landscape connection and independence. This need has points of significance for environmental educators, several of which are presented.
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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 (September 27, 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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Lauren Murray, Hannah. "Austral Ancestors in Ernest Favenc’s Frontier Gothic." Gothic Studies 26, no. 3 (November 2024): 304–22. https://doi.org/10.3366/gothic.2024.0206.
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This article argues that ageing and ancestry is integral to Ernest Favenc’s late-colonial frontier Gothic writing. Through his repeated attention to scenes of settler death, and his creation of ghostly seventeenth-century and nineteenth-century explorers, Favenc makes the desert a graveyard and generates sets of settler ancestors, who stake a claim on the land for Euro-Australians. Written in a context of ‘doomed race theory’, which recognised Indigenous generational presence yet foreclosed their futures, white Australians in Favenc’s work become a younger ‘first’ peoples with their own history of dying on the land, just as older Aboriginal Australians en masse are written as going extinct. Whereas ageist rhetoric in the late colonial period indexes Aboriginal Australians as decrepit and weak, white remains and ghosts in Favenc’s works articulate age as a positive, as settlers dying on the land become ancestors. Favenc’s Austral ancestors enact a replacement narrative, writing over Indigenous peoples and further legitimising settlement. Reading ageing and ancestry in Favenc’s frontier Gothic therefore augments understanding the colonial Australian Gothic as imbricated in the settler-colonial project rather than unsettling it.
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Summerhayes, Catherine. "Haunting Secrets: Tracey Moffatt's beDevil." Film Quarterly 58, no. 1 (2004): 14–24. http://dx.doi.org/10.1525/fq.2004.58.1.14.
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Abstract In her vividly textured, complicated, and passionate film, beDevil, Australian Aboriginal artist and filmmaker Tracey Moffatt avoids easy stereotypes of victims and oppressors. She not only inspects some of the repressed stories of indigenous Australians, but also looks at the bewildered, bedeviled ways in which non-indigenous and indigenous Australians live with each other. Moffatt draws on all aspects of her artistic practice in this feature-length film.
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Wettasinghe, Pamela Ming, Wendy Allan, Gail Garvey, Alison Timbery, Sue Hoskins, Madeleine Veinovic, Gail Daylight, et al. "Older Aboriginal Australians’ Health Concerns and Preferences for Healthy Ageing Programs." International Journal of Environmental Research and Public Health 17, no. 20 (October 10, 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.