Protocols for Using First Nations Cultural and Intellectual
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Incorporating Indigenous Knowledge in the Care of Threatened Species at Arakwal National Park
Incorporating Indigenous knowledge in the care of threatened species at Arakwal National Park Project 6.2.1 KEY MESSAGES • Scientists, Traditional • We have held planning • Over the past year, this Owners and Park staff and evaluation workshops project has supported are working together to to develop knowledge- a back-to-country manage the Byron Bay sharing protocols, priority workshop for local Orchid (Diuris byronensis) actions and measures Indigenous families, and its clay heath habitat of success to care for cultural burning in Arakwal National Park. these important areas. on the clay heath habitat and community engagement activities. What is the problem being tackled? The endangered Byron Bay Orchid (Diuris byronensis) is unique to Arakwal National Park. The orchid and its endangered clay heath habitat, which is an endangered ecological community, have important conservation and cultural values. Yet these values are threatened by wild fires, weeds, feral animals and the impact of thousands of tourists who visit this region throughout the year. Joint managers at Arakwal need to work together to ensure effective joint management of these important species and areas. Indigenous burning of clay heath was recently carried out for the first time in 30 years. Photo: Arakwal Aboriginal Corporation. Who is involved? Why is this important to the Bundjalung of Byron Bay People (Arakwal)? This project is a collaboration Local Traditional Owners are the Bundjalung of Byron Bay between Bundjalung people interested in the decisions and People (Arakwal) to look after of Byron Bay (Arakwal), outcomes achieved in this the things they think are most Arakwal joint Park Managers, protected area. -
Marie Laing M.A. Thesis
Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit by Marie Laing A thesis submitted in conformity with the requirements for the degree of Master of Arts Department of Social Justice Education Ontario Institute for Studies in Education University of Toronto © Copyright by Marie Laing 2018 Conversations with Young Two-Spirit, Trans and Queer Indigenous People About the Term Two-Spirit Marie Laing Master of Arts Department of Social Justice Education University of Toronto 2018 Abstract Since the coining of the term in 1990, two-spirit has been used with increasing frequency in reference to Indigenous LGBTQ people; however, there is rarely explicit discussion of to whom the term two-spirit refers. The word is often simultaneously used as both an umbrella term for all Indigenous people with complex genders or sexualities, and with the specific, literal understanding that two-spirit means someone who has two spirits. This thesis discusses findings from a series of qualitative interviews with young trans, queer and two-spirit Indigenous people living in Toronto. Exploring the ways in which participants understand the term two-spirit to be a meaningful and complex signifier for a range of ways of being in the world, this paper does not seek to define the term two-spirit; rather, following the direction of research participants, the thesis instead seeks to trouble the idea that articulating a definition of two-spirit is a worthwhile undertaking. ii Acknowledgments There are many people without whom I would not have been able to complete this research. Thank you to my supervisor, Dr. -
Ruby Langford Ginibi: Bundjalung Historian, Writer and Educator
Ruby Langford Ginibi: Bundjalung Historian, Writer and Educator Patricia Grimshaw School of Historical and Philosophical Studies University of Melbourne, Parkville, VIC. 3010 [email protected] Abstract: The chapter considers the leadership of Ruby Langford Ginibi, whose writings recorded the history of the Bundjalung people of the Northern Rivers Region of New South Wales. She became prominent in national debates on Indigenous issues from the publication in 1988 of her autobiography, Don’t Take Your Love to Town until her death in 2011. Langford Ginibi was an effective voice in the attempt to persuade non-Aboriginal Australians to acknowledge the oppressive character of settler colonialism and its outcome in negative aspects of many Indigenous Australians’ lives in contemporary Australia. Above all, she drove understanding of the precariousness Indigenous peoples’ livelihoods and the social wellbeing of their families when they left impoverished communities to seek waged work in far flung rural and in urban environments. Through her numerous publications, her research, public talks and interviews, Langford Ginibi made a major contribution to Australia that was recognized by numerous prestigious awards and an honorary doctorate. In 2012, a special issue of the Journal of the European Association of Studies on Australia commemorated her achievements. Key words: Aboriginal historians, Aboriginal writers, Indigenous rights, Bundjalung people, human rights, social justice In 1988 a Bundjalung woman, Ruby Langford (later Ruby Langford Ginibi), published her autobiography Don’t Take Your Love to Town to considerable applause, including the Australian Human Rights and Equal Opportunity Commission’s Award for Literature.1 Encouraged that she had an audience open to the story of the fraught life situations of Indigenous people, Langford Ginibi continued to produce works that informed non-Indigenous Australians about the past experiences of her people until shortly before her death in October 2011. -
Indigenous Community Protocols for Bankstown Area Multicultural Network
INDIGENOUS COMMUNITY PROTOCOLS FOR BAMN MANAGEMENT COMMITTEE Practical protocols for working with the Indigenous Community of South West Sydney 1 Contents RESPECT, ACKNOWLEDGE, LISTEN Practical protocols for working with Indigenous communities in Western Sydney What are protocols? 1. Get To Know Your Indigenous Community Identity Diversity – Different rules for different community groups (there can sometimes be different groups within communities) 2. Consult Indigenous Reference Groups, Steering Committees and Boards 3. Get Permission The Local Community Elders Traditional Owners Ownership Copyright and Indigenous Cultural and Intellectual Property 4. Communicate Language Koori Time Report back and stay in touch 5. Ethics and Morals Confidentiality Integrity and trust 6. Correct Procedures Respect What to call people Traditional Welcome or Welcome to Country Acknowledging Traditional Owners Paying People Indigenous involvement Cross Cultural Training 7. Indigenous Organisations and Western Sydney contacts Major Indigenous Organisations Local Aboriginal Land Councils Indigenous Corporations/Community Organisations Indigenous Council, Community and Arts workers 8. Keywords to Remember 9. Other Protocol Resource Documents 2 What Are Protocols? Protocols can be classified as a set of rules, regulations, processes, procedures, strategies, or guidelines. Protocols are simply the ways in which you work with people, and communicate and collaborate with them appropriately. They are a guide to assist you with ways in which you can work, communicate and collaborate with the Indigenous community of Western Sydney. A wealth of Indigenous protocols documentation already exists (see Section 9), but to date the practice of following them is not widespread. Protocols are also standards of behaviour, respect and knowledge that need to be adopted. You might even think of them as a code of manners to observe, rather than a set of rules to obey. -
19 Language Revitalisation: Community and School Programs Working Together
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship 19 Language revitalisation: community and school programs working together Diane McNaboe1 and Susan Poetsch2 Abstract Since it was published in 2003 the New South Wales Aboriginal Languages K– 10 Syllabus has led to a substantial increase in the number of school programs operating in the state. It has supported the quality of those programs, and the status and recognition given to Aboriginal languages and cultures in the curriculum. School programs also complement community initiatives to revitalise, strengthen and share Aboriginal languages in New South Wales. As linguistic and cultural knowledge increases among adult community members, school programs provide a channel for them to continue to develop their own skills and knowledge and to pass on this heritage. This paper takes Wiradjuri as an example of language revitalisation, and describes achievements in adult language learning and the process of developing a school program with strong input from community. A brief history of Wiradjuri language revitalisation Wiradjuri is one of the central inland New South Wales (NSW) languages (Wafer & Lissarrague 2008, pp. 215–25). In recent decades various language teams have investigated and analysed archival sources for Wiradjuri and collected information from both written and oral sources (Büchli 2006, pp. 58–60). These teams include Grant and Rudder (2001a, b, c, d; 2005), Hosking and McNicol (1993), McNicol and Hosking (1994) and Donaldson (1984), as well as Christopher Kirkbright, George Fisher and Cheryl Riley, who have been working with Wiradjuri people in and near Sydney. -
Aboriginal Two-Spirit and LGBTQ Mobility
Aboriginal Two-Spirit and LGBTQ Mobility: Meanings of Home, Community and Belonging in a Secondary Analysis of Qualitative Interviews by Lisa Passante A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba in partial fulfilment of the requirements of the degree of MASTER OF SOCIAL WORK University of Manitoba Winnipeg Copyright © 2012 by Lisa Passante ABORIGINAL TWO-SPIRIT & LGBTQ HOME, COMMUNITY, AND BELONGING Abstract This thesis reports on a secondary analysis of individual and focus group interviews from the Aboriginal Two-Spirit and LGBTQ Migration, Mobility and Health research project (Ristock, Zoccole, and Passante, 2010; Ristock, Zoccole, & Potskin, 2011). This was a community-based qualitative research project following Indigenous and feminist methods, involving two community Advisory Committees, and adopting research principles of Ownership Control Access and Possession (OCAP) (First Nations Centre, 2007). This analysis reviews data from 50 participants in Winnipeg and Vancouver and answers: How do Aboriginal Two-Spirit and LGBTQ people describe home, community and belonging in the context of migration, multiple identities, and in a positive framework focusing on wellbeing, strengths and resilience? Findings demonstrate how participants experience marginalization in both Aboriginal and gay communities. Their words illustrate factors such as safety required to facilitate positive identities, community building, belonging, and sense of home. For participants in this study home is a place where they can bring multiple identities, a geographical place, a physical or metaphorical space (with desired tone, feeling), and a quality of relationships. Community is about places, relationships, participation, and shared interests. Belonging is relational and interactive, feeling safe, accepted, and welcome to be yourself. -
ART ABORIGÈNE, AUSTRALIE — Samedi 7 Mars 2020 — Paris, Salle VV Quartier Drouot Art Aborigène, Australie
ART ABORIGÈNE, AUSTRALIE — Samedi 7 mars 2020 — Paris, Salle VV Quartier Drouot Art Aborigène, Australie Samedi 7 mars 2020 Paris — Salle VV, Quartier Drouot 3, rue Rossini 75009 Paris — 16h30 — Expositions Publiques Vendredi 6 mars de 10h30 à 18h30 Samedi 7 mars de 10h30 à 15h00 — Intégralité des lots sur millon.com Département Experts Index Art Aborigène, Australie Catalogue ................................................................................. p. 4 Biographies ............................................................................. p. 56 Ordres d’achats ...................................................................... p. 64 Conditions de ventes ............................................................... p. 65 Liste des artistes Anonyme .................. n° 36, 95, 96, Nampitjinpa, Yuyuya .............. n° 89 Riley, Geraldine ..................n° 16, 24 .....................97, 98, 112, 114, 115, 116 Namundja, Bob .....................n° 117 Rontji, Glenice ...................... n° 136 Atjarral, Jacky ..........n° 101, 102, 104 Namundja, Glenn ........... n° 118, 127 Sandy, William ....n° 133, 141, 144, 147 Babui, Rosette ..................... n° 110 Nangala, Josephine Mc Donald ....... Sams, Dorothy ....................... n° 50 Badari, Graham ................... n° 126 ......................................n° 140, 142 Scobie, Margaret .................... n° 32 Bagot, Kathy .......................... n° 11 Tjakamarra, Dennis Nelson .... n° 132 Directrice Art Aborigène Baker, Maringka ................... -
Re-Awakening Languages: Theory and Practice in the Revitalisation Of
RE-AWAKENING LANGUAGES Theory and practice in the revitalisation of Australia’s Indigenous languages Edited by John Hobson, Kevin Lowe, Susan Poetsch and Michael Walsh Copyright Published 2010 by Sydney University Press SYDNEY UNIVERSITY PRESS University of Sydney Library sydney.edu.au/sup © John Hobson, Kevin Lowe, Susan Poetsch & Michael Walsh 2010 © Individual contributors 2010 © Sydney University Press 2010 Reproduction and Communication for other purposes Except as permitted under the Act, no part of this edition may be reproduced, stored in a retrieval system, or communicated in any form or by any means without prior written permission. All requests for reproduction or communication should be made to Sydney University Press at the address below: Sydney University Press Fisher Library F03 University of Sydney NSW 2006 AUSTRALIA Email: [email protected] Readers are advised that protocols can exist in Indigenous Australian communities against speaking names and displaying images of the deceased. Please check with local Indigenous Elders before using this publication in their communities. National Library of Australia Cataloguing-in-Publication entry Title: Re-awakening languages: theory and practice in the revitalisation of Australia’s Indigenous languages / edited by John Hobson … [et al.] ISBN: 9781920899554 (pbk.) Notes: Includes bibliographical references and index. Subjects: Aboriginal Australians--Languages--Revival. Australian languages--Social aspects. Language obsolescence--Australia. Language revival--Australia. iv Copyright Language planning--Australia. Other Authors/Contributors: Hobson, John Robert, 1958- Lowe, Kevin Connolly, 1952- Poetsch, Susan Patricia, 1966- Walsh, Michael James, 1948- Dewey Number: 499.15 Cover image: ‘Wiradjuri Water Symbols 1’, drawing by Lynette Riley. Water symbols represent a foundation requirement for all to be sustainable in their environment. -
EORA Mapping Aboriginal Sydney 1770–1850 Exhibition Guide
Sponsored by It is customary for some Indigenous communities not to mention names or reproduce images associated with the recently deceased. Members of these communities are respectfully advised that a number of people mentioned in writing or depicted in images in the following pages have passed away. Users are warned that there may be words and descriptions that might be culturally sensitive and not normally used in certain public or community contexts. In some circumstances, terms and annotations of the period in which a text was written may be considered Many treasures from the State Library’s inappropriate today. Indigenous collections are now online for the first time at <www.atmitchell.com>. A note on the text The spelling of Aboriginal words in historical Made possible through a partnership with documents is inconsistent, depending on how they were heard, interpreted and recorded by Europeans. Original spelling has been retained in quoted texts, while names and placenames have been standardised, based on the most common contemporary usage. State Library of New South Wales Macquarie Street Sydney NSW 2000 Telephone (02) 9273 1414 Facsimile (02) 9273 1255 TTY (02) 9273 1541 Email [email protected] www.sl.nsw.gov.au www.atmitchell.com Exhibition opening hours: 9 am to 5 pm weekdays, 11 am to 5 pm weekends Eora: Mapping Aboriginal Sydney 1770–1850 was presented at the State Library of New South Wales from 5 June to 13 August 2006. Curators: Keith Vincent Smith, Anthony (Ace) Bourke and, in the conceptual stages, by the late Michael -
Martu Aboriginal People's Uses and Knowledge of Their
To hunt and to hold: Martu Aboriginal people’s uses and knowledge of their country, with implications for co-management in Karlamilyi (Rudall River) National Park and the Great Sandy Desert, Western Australia Fiona J. Walsh, B.Sc. (Zoology), M.Sc. Prelim. (Botany) This thesis is presented for the degree of Doctor of Philosophy of The University of Western Australia School of Social and Cultural Studies (Anthropology) and School of Plant Biology (Ecology) 2008 i Photo i (title page) Rita Milangka displays Lil-lilpa (Fimbristylis eremophila), the UWA Department of Botany field research vehicle is in background. This sedge has numerous small seeds that were ground into an edible paste. Whilst Martu did not consume sedge and grass seeds in contemporary times, their use was demonstrated to younger people and visitors. ii DEDICATION This dissertation is dedicated to my parents, Dianne and John Walsh. My mother cultivated my joy in plants and wildlife. She introduced me to my first bush foods (including kurarra, kogla, ‘honeysuckle’, bardi grubs) on Murchison lands inhabited by Yamatji people then my European pastoralist forbearers.1 My father shares bush skills, a love of learning and long stories. He provided his Toyota vehicle and field support to me on Martu country in 1988. The dedication is also to Martu yakurti (mothers) and mama (fathers) who returned to custodial lands to make safe homes for children and their grandparents and to hold their country for those past and future generations. Photo ii John, Dianne and Melissa Walsh (right to left) net for Gilgie (Freshwater crayfish) on Murrum in the Murchison. -
Loanwords Between the Arandic Languages and Their Western Neighbours: Principles of Identification and Phonological Adaptation
Loanwords between the Arandic languages and their western neighbours: Principles of identification and phonological adaptation Harold%Koch% Australian%National%University% [email protected]% This paper 1 summarises the characteristics of loanwords, especially the ways in which they are adapted to the structure of the borrowing language, and surveys the various tests that have been provided in both the general historical linguistics literature and Australianist literature for identifying the fact and direction of borrowing. It then provides a case study of loanwords out of and into the Arandic languages; the other languages involved are especially Warlpiri but to some extent dialects of the Western Desert language. The primary focus is on the phonological adaptation of loanwords between languages whose phonological structure differs especially in the presence vs. absence of initial consonants, in consequence of earlier changes whereby Arandic languages lost all initial consonants. While loanwords out of Arandic add a consonant, it is claimed that loanwords into Arandic include two chronological strata: in one the source consonant was preserved but the other (older) pattern involved truncation of the source consonant. Reasons for this twofold behaviour are presented (in terms of diachronic and contrastive phonology), and the examples of the more radical (older) pattern 1 The title, abstract, and introduction have been altered from the version offered at ALS2013, which was titled ‘How to identify loanwords between Australian languages: -
Featuring the Brandenburg Choir Noël! Noël! Featuring the Brandenburg Choir
Noël! Noël! Featuring the Brandenburg Choir Noël! Noël! Featuring the Brandenburg Choir Morgan Balfour (San Francisco) soprano 2019 Australian Brandenburg Orchestra Brandenburg Choir SYDNEY Matthew Manchester Conductor City Recital Hall Paul Dyer AO Artistic Director, Conductor Saturday 14 December 5:00PM Saturday 14 December 7:30PM PROGRAM Wednesday 18 December 5:00PM Mendelssohn Hark! The Herald Angels Sing Wednesday 18 December 7:30PM Anonymous Sonata à 9 Gjeilo Prelude MELBOURNE Eccard Ich steh an deiner Krippen hier Melbourne Recital Centre Crüger Im finstern Stall, o Wunder groβ Saturday 7 December 5:00PM Palestrina ‘Kyrie’ from Missa Gabriel Archangelus Saturday 7 December 7:30PM Arbeau Ding Dong! Merrily on High Handel ‘Rejoice greatly, O daughter of Zion’ NEWTOWN from Messiah, HWV 56 Friday 6 December 7:00PM Head The Little Road to Bethlehem Gjeilo The Ground PARRAMATTA Tuesday 10 December 7:30PM Vivaldi La Folia, RV 63 Handel Eternal source of light divine, HWV 74 MOSMAN Traditional Deck the Hall Wednesday 11 December 7:00PM Traditional The Coventry Carol WAHROONGA Traditional O Little Town of Bethlehem Thursday 12 December 7:00PM Traditional God Rest Ye Merry, Gentlemen Palmer A Sparkling Christmas WOOLLAHRA Adam O Holy Night Monday 16 December 7:00PM Gruber Stille Nacht Anonymous O Come, All Ye Faithful CHAIRMAN’S 11 Proudly supporting our guest artists. Concert duration is approximately 75 minutes without an interval. Please note concert duration is approximate only and subject to change. We kindly request that you switch off all electronic devices prior to the performance. This concert will be broadcast on ABC Classic on 21 December at 8:00PM NOËL! NOËL! 1 Biography From our Principal Partner: Macquarie Group Paul Dyer Imagination & Connection Paul Dyer is one of Australia’s leading specialists On behalf of Macquarie Group, it is my great pleasure to in period performance.