First Australians
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Sorry Day Is a Day Where We Remember the Stolen Generations
Aboriginal Heritage Office Yarnuping Education Series Ku-ring-gai, Lane Cove, North Sydney, Northern Beaches, Strathfield and Willoughby Councils © Copyright Aboriginal Heritage Office www.aboriginalheritage.org Yarnuping 5 Sorry Day 26th May 2020 Karen Smith Education Officer Sorry Day is a day where we remember the Stolen Generations. Protection & Assimilation Policies Have communities survived the removal of children? The systematic removal and cultural genocide of children has an intergenerational, devastating effect on families and communities. Even Aboriginal people put into the Reserves and Missions under the Protectionist Policies would hide their children in swamps or logs. Families and communities would colour their faces to make them darker. Not that long after the First Fleet arrived in 1788, a large community of mixed ancestry children could be found in Sydney. They were named ‘Friday’, ‘Johnny’, ‘Betty’, and denied by their white fathers. Below is a writing by David Collins who witnessed this occurring: “The venereal disease also has got among them, but I fear our people have to answer for that, for though I believe none of our women had connection with them, yet there is no doubt that several of the Black women had not scrupled to connect themselves with the white men. Of the certainty of this extraordinary instance occurred. A native woman had a child by one of our people. On its coming into the world she perceived a difference in its colour, for which not knowing how to account, she endeavoured to supply by art what she found deficient in nature, and actually held the poor babe, repeatedly over the smoke of her fire, and rubbed its little body with ashes and dirt, to restore it to the hue with which her other children has been born. -
Anthropology of Indigenous Australia
Anthropology of Indigenous Australia Class code ANTH-UA 9037 – 001 Instructor Petronella Vaarzon-Morel Details [email protected] Consultations by appointment. Please allow at least 24 hours for your instructor to respond to your emails. Class Details Fall 2017 Anthropology of Indigenous Australia Tuesday 12:30 – 3:30pm 5 September to 12 December Room 202 NYU Sydney Academic Centre Science House: 157-161 Gloucester Street, The Rocks 2000 Prerequisites None. Class This course offers an introduction to some of the classical and current issues in the Description anthropology of Indigenous Australia. The role of anthropology in the representation and governance of Indigenous life is itself an important subject for anthropological inquiry, considering that Indigenous people of Australia have long been the objects of interest and imagination by outsiders for their cultural formulations of kinship, ritual, art, gender, and politics. These representations—in feature films about them (such as Rabbit-Proof Fence and Australia), New Age Literature (such as Mutant Message Down Under), or museum exhibitions (such as in the Museum of Sydney or the Australian Museum)—are now also in dialogue with Indigenous forms of cultural production, in genres as diverse as film, television, drama, dance, art and writing. The course will explore how Aboriginal people have struggled to reproduce themselves and their traditions on their own terms, asserting their right to forms of cultural autonomy and self-determination. Through the examination of ethnographic and historical texts, films, archives and Indigenous life-writing accounts, we will consider the ways in which Aboriginalities are being challenged and constructed in contemporary Australia. -
Yurunnhang Bungil Nyumba: Infusing Aboriginal Ways of Being Into Teaching Practice in Australia
The University of Notre Dame Australia ResearchOnline@ND Theses 2020 Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia Lisa Buxton The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Education Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Buxton, L. (2020). Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia (Doctor of Education). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/248 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia Lisa Maree Buxton MPhil, MA, GDip Secondary Ed, GDip Aboriginal Ed, BA. Submitted in partial fulfilment of the requirements for the Doctor of Education School of Education Sydney Campus January, 2020 Acknowledgement of Country Protocols The protocol for introducing oneself to other Indigenous people is to provide information about one’s cultural location, so that connection can be made on political, cultural and social grounds and relations established. (Moreton-Robinson, 2000, pp. xv) I would like firstly to acknowledge with respect Country itself, as a knowledge holder, and the ancients and ancestors of the country in which this study was conducted, Gadigal, Bidjigal and Dharawal of Eora Country. -
A Thesis Submitted by Dale Wayne Kerwin for the Award of Doctor of Philosophy 2020
SOUTHWARD MOVEMENT OF WATER – THE WATER WAYS A thesis submitted by Dale Wayne Kerwin For the award of Doctor of Philosophy 2020 Abstract This thesis explores the acculturation of the Australian landscape by the First Nations people of Australia who named it, mapped it and used tangible and intangible material property in designing their laws and lore to manage the environment. This is taught through song, dance, stories, and paintings. Through the tangible and intangible knowledge there is acknowledgement of the First Nations people’s knowledge of the water flows and rivers from Carpentaria to Goolwa in South Australia as a cultural continuum and passed onto younger generations by Elders. This knowledge is remembered as storyways, songlines and trade routes along the waterways; these are mapped as a narrative through illustrations on scarred trees, the body, engravings on rocks, or earth geographical markers such as hills and physical features, and other natural features of flora and fauna in the First Nations cultural memory. The thesis also engages in a dialogical discourse about the paradigm of 'ecological arrogance' in Australian law for water and environmental management policies, whereby Aqua Nullius, Environmental Nullius and Economic Nullius is written into Australian laws. It further outlines how the anthropocentric value of nature as a resource and the accompanying humanistic technology provide what modern humans believe is the tool for managing ecosystems. In response, today there is a coming together of the First Nations people and the new Australians in a shared histories perspective, to highlight and ensure the protection of natural values to land and waterways which this thesis also explores. -
AIATSIS Guidelines for Ethical Publishing 5
Guidelines for the ethical publishing of Aboriginal and Torres Strait Islander authors and research from those communities Aboriginal Studies Press The Australian Institute of Aboriginal and Torres Strait Islander Studies First published in 2015 by Aboriginal Studies Press © The Australian Institute of Aboriginal and Torres Strait Islander Studies All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system, without prior permission in writing from the publisher. The Australian Copyright Act 1968 (the Act) allows a maximum of one chapter or 10 per cent of this book, whichever is the greater, to be photocopied by any educational institution for its education purposes provided that the educational institution (or body that administers it) has given a remuneration notice to Copyright Agency Limited (CAL) under the Act. Aboriginal Studies Press is the publishing arm of the Australian Institute of Aboriginal and Torres Strait Islander Studies. GPO Box 553, Canberra, ACT 2601 Phone: (61 2) 6246 1183 Fax: (61 2) 6261 4288 Email: [email protected] Web: www.aiatsis.gov.au/asp/about.html Aboriginal and Torres Strait Islander people are advised that this publication contains names and images of people who have passed away. Guidelines for ethical publishing 3 Welcome (from the AIATSIS Principal) I’m pleased to have the opportunity to welcome readers to these guidelines for ethical publishing. As the Principal of AIATSIS, of which Aboriginal Studies Press (ASP) is the publishing arm, I’ve long had oversight of ASP’s publishing and I’m pleased to see these guidelines because they reflect ASP’s lived experience in an area in which there have been no clear rules of engagement but many criticisms of the past practices of some researchers, writers, editors and publishers. -
Rachel Perkins
Keynote address / Rachel Perkins I thought I would talk today about a project called First Australians, which is a documentary project. We are still in the midst of it. When I talk to people about it, like taxi drivers, they ask “What do you do?” and I say I make films. They say, “What are you working on?” and I say, “I’m working on this documentary series called First Australians” and they go “Oh great, it is about the migrant community coming to Australia” and I say, “No, no! It is actually about the first Australians, Indigenous Australians. So, we are still grappling with the title and whether it is going to be too confusing for people to grasp. But the name First Australians sort of makes the point of it trying to claim the space as Australia’s first people. If anyone has any better suggestions, come up to me at the end of the session! First Australians. It is probably the most challenging project that I’ve worked on to date. It is the largest documentary series to be undertaken in Australia. It is being made by a group of Indigenous Australians under the umbrella of Blackfella Films, which is our company. It has a national perspective and it is really the history of colonisation, which is a big part of our story. It charts the period from the 1780s through to 1993. It began in 2002 when Nigel Milan, who was the then General Manager of SBS, approached me. They had shown a series on SBS called 500 Nations, which is a series on Native American people. -
Australian Aboriginal Studies: the Anthropologists' Accounts
CORE Metadata, citation and similar papers at core.ac.uk Provided by The University of Sydney: Sydney eScholarship Journals online Australian Aboriginal Studies: The Anthropologists' Accounts Gillian Cowlishaw Of all the groups in Australia designated in terms of race or culture none has had their authenticity questioned as much as Aborigines. Popular con ceptions as well as academic writings make an implicit or explicit division of Aborigines into two kinds. They may be termed traditional and non traditional, part-Aborigines and full-bloods or those in the north and those in the south (cf. Langton, 1981). One category is commonly seen as more legitimately Aboriginal. The popular view that the 'non-traditional' or 'half-castes' are not 'true' Aborigines is widely recognised, but an thropologists' complicity in such judgements is less obvious. There could be two reasons for such divisions. They could indicate that Aboriginal groups occupy such different structural positions in the wider society that they are not easily analysed within the same theoretical framework or by using identical research strategies. Alternatively, the Aborigines themselves could be perceived as so different racially or culturally as to preclude any analysis that encompasses both categories. This latter view has probably been the most pervasive both in anthropology and elsewhere, to the extent that the 'southern' or 'non-traditional' groups are sometimes denied inclusion in the category of Aborigines. Neither argument can be easily sustained. The division would imply sharp contrasts between the history and culture of northern and southern Aborigines as well as shared unique features in each area. But there are numerous differences both in the nature of the Aboriginal groups themselves and in their relationships with the wider community. -
Aboriginal Rules: the Black History of Australian Football Abstract
Original Articles Aboriginal Rules: The Black History of Australian Football Full access ArticleDoiMeta DOI:10.1080/09523367.2015.1124861 Sean Gormana*, Barry Juddb, Keir Reevesc, Gary Osmondd, Matthew Klugmane & Gavan McCarthyf Abstract This paper is interested in the significance of Australian football to the Aboriginal and Torres Strait Islander people of Australia. In particular, this paper is interested in the cultural power of football and how it has foregrounded the struggle and highlighted the contribution that Indigenous people have made to the national football code of Australia. This paper also discusses key moments in Indigenous football history in Australia. It questions further that a greater understanding of this contribution needs to be more fully explored from a national perspective in order to appreciate Indigenous peoples’ contribution to the sport not just in elite competitions but also at a community and grass roots level. Introduction What may have begun as a simple forgetting of other possible views turned under habit and over time into something like a cult of forgetfulness practised on a national scale. W.E.H. Stanner 1968.1 Graham ‘Polly’ Farmer is regarded as one of the best exponents of Australian Rules football. This was due to his abilities and innovative play that reshaped the game. Specifically, his agility and his long, quick handballs became great attacking manoeuvres that complemented Geelong’s potent midfield.2 Yet there is a distinct aspect to Farmer’s story that many historians and sports journalists do not know about, have forgotten or simply ignore. That is Farmer may never have had this illustrious career, if not for a vital change in Western Australia’s labour policies in 1952. -
Filosofická Fakulta Masarykovy Univerzity
Masaryk University Faculty of Arts Department of English and American Studies English Language and Literature Petra Tövišová Projecting Identity in Non-verbal Aboriginal Communication Bachelor’s Diploma Thesis Supervisor: PhDr. Jitka Vlčková, Ph. D. 2012 I declare that I have worked on this thesis independently, using only the primary and secondary sources listed in the bibliography. …………………………………………….. Petra Tövišová I am heartily thankful to my supervisor PhDr. Jitka Vlčková, Ph. D. for initiating me into this interesting subject, and mainly, for providing critical and insightful commentary, and for her encouragement, guidance and support. Table of Contents Introduction…………………………………………………………………..…………5 1. Aboriginal Identity ……………………………………………………….…………8 1.1. Alinta: the Flame……………………………..………………..….………11 2. Nonverbal Communication …………..………………………………….…………13 3. Body Communication (Kinesics)……..…………………………………….………15 4. Facial Communication…………………………………………………..….………18 5. Eye Communication……………………………………………………..….………23 6. Artifactual Communication…………………………………………………………27 7. Tactile Communication (Haptics)…………………………………………..………36 8. Smell (Olfactics)………………………………………………………….…………39 9. Silence………………………………………………………………………………41 10. Spatial Communication (Proxemics)………………………………………………47 11. Territoriality………………………………………………………….…….………50 12. Temporal Communication (Chronemics)…………………………………….……55 Conclusion…………………………………………………………………..…………58 Works Cited……………………………………………………………………………63 Résumé..……………..………………………………………………..…………..……65 Introduction “Communication -
Protocols for the Use of 'Aboriginal' and 'Torres Strait Islander'
However, the abbreviation to ‘ATSI’ when used to describe people may cause offense and should not be used in internal or external documents or in conversation with Aboriginal and Protocols for use of ‘Aboriginal’ Torres Strait Islander people. ATSI and ‘Torres Strait Islander’ A&TSI Aboriginal and Torres Strait Islander This information sheet provides a guide for Queensland Health staff on using the terms 'Aboriginal' and 'Torres Strait Islander'. Correct use of ‘Aboriginal’ Although it is grammatically correct, the term ‘Aborigine(s)’ has Definition of Aboriginal or Torres Strait negative connotations and should be avoided. ‘Aboriginal’ Islander person should be used as an adjective, not as a noun. According to s51 (25) of the High Court of Australia (1983): ‘An an Aboriginal/Aboriginals Aboriginal person/people Aboriginal or Torres Strait Islander person is a person of Many Aboriginals came to the health clinic Aboriginal or Torres Strait Islander descent who identifies as an Many Aboriginal people came to the health clinic Aboriginal or Torres Strait Islander (person) and is accepted as such by the community in which he or she lives.’ Correct use of ‘Torres Strait Islander’ Collective names used to describe A Torres Strait Islander person is a descendant from one of the Torres Strait Islands located to the north of mainland Aboriginal and Torres Strait Islander people Queensland. ‘Torres Strait Islander’ should be used as an The collective names used to describe Aboriginal and Torres adjective, not as a noun. Strait Islander people are commonly used in reference to the Many Torres Strait Islanders came to the health clinic distinct and diverse nations and peoples of the First Australians. -
Aboriginal Plant Use in South Eastern Australia
INFORMATION RESOURCES Aboriginal Plant Use in south-eastern Australia Stages in the making of a basket from Spiny-headed Mat-rush by Wally Mongta, 1991 Text by Daphne Nash Artwork Donna Wahl Cover (Stages in the making of a basket from Spiny-headed Mat-rush by Wally Mongta, 1991) P2 (banksia, needle), p8 (spear thrower), p14 (stages in basket- making). Christine Payne p2 (indigo), p3, p4 (native cherry, rafts), p5, p6, p7, p8 (all except spear thrower), p9 (lily, kurrajong, net), p10 (nardoo), p11, p12, p13 (mat-rush, eel traps), p15, p16. Bev Bruen p13 (tree-fern). Cameron McDonald p4 (common reed, necklace) p9 (bowl, grinding stone). Maryanne Traill p9 (kangaroo grass). Franki Sparke p10 (mistletoe) Leife Shallcross p14 (eel trap, finished basket) This material can only be copied for non-commercial education purposes. Revised February 2004 Produced by Education Services Australian National Botanic Gardens. Clunies Ross Street, Acton ACT 2601 The Australian National Botanic Gardens – Mission: grow, study and promote Australian plants. 2. AUSTRALIAN NATIONAL BOTANIC GARDENS Aboriginal Plant Use in South-eastern Australia Contents : Page Planning the Excursion 1 x About the Questions x Purpose x Curriculum links Aboriginal Plant Use in South-east Australia 2 x Austral indigo 2 x Banksia 2 x Blackwood 3 x Bulrush, Cumbungi 3 x Cherry Ballart, Native Cherry 4 x Common Reed 4 x Flax Lily 5 x Geebung 5 x Gum Trees 7 x Gymea Lily 9 x Kangaroo Grass 9 x Kurrajong 9 x Mistletoe 10 x Nardoo 10 x Native Cypress Pine 11 x Native Raspberry 11 x She-Oaks 12 x Soft Tree Fern 13 x Spiny-headed Mat-Rush 13 x Yam Daisy or Murnong 15 Student Worksheet Answers 17 Bibliography 19 Map of the Gardens 20 AUSTRALIAN NATIONAL BOTANIC GARDENS Planning the Excursion We want you to use the Information Resource Notes and example Student Worksheets as resources for planning your excursion. -
Aboriginal Astronomical Traditions from Ooldea, South Australia, Part 2: Animals in the Ooldean Sky
Journal of Astronomical History and Heritage, Vol. 19(1), Preprint. Aboriginal Astronomical Traditions from Ooldea, South Australia, Part 2: Animals in the Ooldean Sky Trevor M. Leaman School of Humanities & Languages, University of New South Wales, NSW, 2052, Australia Email: [email protected] Duane W. Hamacher Monash Indigenous Centre, Monash University, Clayton, VIC, 3800, Australia Email: [email protected] and Mark T. Carter DesertLife Bird Guiding and Wildlife Surveys, Alice Springs, NT, 0870, Australia Email: [email protected] Abstract Australian Indigenous astronomical traditions hint at a relationship between animals in the skyworld and the behaviour patterns of their terrestrial counterparts. In our continued study of Aboriginal astronomical traditions from the Great Victoria Desert, South Australia, we investigate the relationship between animal behaviour and stellar positions. We develop a methodology to test the hypothesis that the behaviour of these animals is predicted by the positions of their celestial counterparts at particular times of the day. Of the twelve animals identified in the Ooldean sky, the nine stellar (i.e. non-planet or non-galactic) associations were analysed and each demonstrated a close connection between animal behaviour and stellar positions. We suggest that this may be a recurring theme in Aboriginal astronomical traditions, requiring further development of the methodology. Keywords: Ethnoastronomy, cultural astronomy, ethnoecology, Aboriginal Australians, Indigenous Knowledge, and animal behaviour. “Most of the totemic ancestral beings are represented in the sky by stars and planets. Although they leave their material bodies on earth metamorphosed into stone, their spirits are the stars.” – Ronald and Catherine Berndt (1943). !1 Journal of Astronomical History and Heritage, Vol.