Native Title in the News August 2014
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Aboriginal History Journal
ABORIGINAL HISTORY Volume 38, 2014 ABORIGINAL HISTORY Volume 38, 2014 Published by ANU Press and Aboriginal History Inc. The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://press.anu.edu.au All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Aboriginal History Incorporated Aboriginal History Inc. is a part of the Australian Centre for Indigenous History, Research School of Social Sciences, The Australian National University, and gratefully acknowledges the support of the School of History and the National Centre for Indigenous Studies, The Australian National University. Aboriginal History Inc. is administered by an Editorial Board which is responsible for all unsigned material. Views and opinions expressed by the author are not necessarily shared by Board members. Editor Shino Konishi, Book Review Editor Luise Hercus, Copy Editor Geoff Hunt. About Aboriginal History Aboriginal History is a refereed journal that presents articles and information in Australian ethnohistory and contact and post-contact history of Aboriginal and Torres Strait Islander people. Historical studies based on anthropological, archaeological, linguistic and sociological research, including comparative studies of other ethnic groups such as Pacific Islanders in Australia, are welcomed. Subjects include recorded oral traditions and biographies, narratives in local languages with translations, previously unpublished manuscript accounts, archival and bibliographic articles, and book reviews. Contacting Aboriginal History All correspondence should be addressed to the Editors, Aboriginal History Inc., ACIH, School of History, RSSS, Coombs Building (9) ANU, ACT, 0200, or [email protected]. -
Ngapartji Ngapartji Ninti and Koorliny Karnya
Ngapartji ngapartji ninti and koorliny karnya quoppa katitjin (Respectful and ethical research in central Australia and the south west) Jennie Buchanan, Len Collard and Dave Palmer 32 Ngapartji ngapartji ninti and koorliny karnya quoppa katitjin (Respectful and ethical research in central Australia and the south west) Jennie Buchanan Len Collard Murdoch University University of Western Australia [email protected] [email protected] Dave Palmer Murdoch University [email protected] Keywords: marlpara (friend/colleague), ngapartji ngapartji (reciprocity), birniny (digging and inquiring), kulini (listening), dabakarn dabakarn (going slowly) Abstract This paper is set out as a conversation between three people, an Indigenous person and two non-Indigenous people, who have known and worked with each other for over 30 years. This work has involved them researching with communities in central Australia and the south west of Western Australia. The discussion concerns itself with ideas and practices that come from three conceptual traditions; English, Noongar and Pitjantjatjara to talk about how to build ngapartji ngapartji (“you give and I give in return”, in Pitjantjatjara), karnya birit gnarl (respectful and kind ways of sweating/working with people, in Noongar), between marlpara (“colleagues”, in Pitjantjatjara) and involving warlbirniny quop weirn (singing out to the old people, in Noongar). Kura katitj (Introduction and background) The history of outsiders carrying out research with Indigenous Australians is long and often vexed. To say that Indigenous communities do not often benefit from the work of researchers is perhaps an understatement. Although approved by the ethical protocols of universities, much research that is undertaken “on” Indigenous people, Indigenous lands and Indigenous knowledge maintains the longstanding model of “excavating” information, artifacts and insights. -
National Environmental Science Program Indigenous Partnerships 2020 National Environmental Science Program Indigenous Partnerships 2020
National Environmental Science Program Indigenous partnerships 2020 National Environmental Science Program Indigenous partnerships 2020 This publication is available at environment.gov.au/science/nesp. Department of Agriculture, Water and the Environment GPO Box 858 Canberra ACT 2601 Copyright Telephone 1800 900 090 Web awe.gov.au The Australian Government acting through the Department of Agriculture, Water and © Commonwealth of Australia 2020 the Environment has exercised due care and skill in preparing and compiling the information and data in this publication. Notwithstanding, the Department of Agriculture, Ownership of intellectual property rights Water and the Environment, its employees and advisers disclaim all liability, including Unless otherwise noted, copyright (and any other intellectual property rights) in this liability for negligence and for any loss, damage, injury, expense or cost incurred by any publication is owned by the Commonwealth of Australia (referred to as the person as a result of accessing, using or relying on any of the information or data in this Commonwealth). publication to the maximum extent permitted by law. Creative Commons licence Acknowledgements All material in this publication is licensed under a Creative Commons Attribution 4.0 The authors thank the National Environmental Science Program research hubs for their International Licence except content supplied by third parties, logos and the input. Commonwealth Coat of Arms. Inquiries about the licence and any use of this document should be emailed to [email protected] Cataloguing data Keep in touch This publication (and any material sourced from it) should be attributed as: Science Partnerships 2020, National Environmental Science Program Indigenous partnerships 2020, Department of Agriculture, Water and the Environment, Canberra, November. -
Revitalization at a Distance: Engaging Digital Archives for Language Reclamation∗
Revitalization at a distance: Engaging digital archives for language reclamation∗ Claire Bowern, Sue Hanson, Denise Smith-Ali, and George Hayden February 10, 2021 1 Introduction Many languages of the world are endangered (Campbell & Belew, 2018) and many communities are interested in language work with linguists. What types of projects can be done with remote collaboration? How can remote collaborations benefit both communities and linguists? and, since remote collaborations cannot ever replace in person language reclamation and revitalization, how can remote collaborations proceed without taking time away from the vital work that is done in person? In this paper, we describe collaborative work in progress on reclamation projects between Australian Aboriginal and Torres Strait Islander communities in Australia and the Chirila (digital lexical materials for Australian languages; Bowern 2016) project. These projects were created in response to a need for language work which was respon- sive to community needs in different regions of Australia, but where the work could ∗This work was funded by NSF Grant BCS-1423711 “Typology as a Window on Prehistory”. Kado Muir, Luxie Hogarth-Redmond, and Geraldine Hogarth, provided language consultations and are coauthors of grammars through the bootcamp project for Ngalia and Kuwarra (respectively). Matt Tyler, Andy Zhang, Anaí Navarro, Ryan Budnick, Sasha Wilmoth, Akshay Aitha, Sarah Mihuc, Sarah Babinski, Kate Mooney, Omar Agha, Tom McCoy, Joshua Martin, and Lydia Ding were all members of the bootcamp projects over the years. Thanks to Juhyae Kim for comments on a draft of this paper and to the audience of the NASI conference in September 2020 for their questions and feedback. -
Head, Legal Services and Producer Offset Aboriginal Health Policy Officer
YAMATJI SOUTHERN REGIONAL CORPORATION LTD PO Box 552 GERALDTON WA 6531 ABN 93 638 346 684 Service Workforce Inaugural CEO, Geraldton Development Project Manager The new Yamatji Southern Regional Corporation is recruiting its inaugural CEO who can set up A fantastic opportunity for a strategic operator with an organisation that can make the best of its Yamatji Nation Indigenous Land Use Agreement strong analytical skills to join the team at Apunipima and (ILUA) to serve the economic and cultural interests of members and protect native title rights. contribute to positive health outcomes. Located in Geraldton, Western Australia and representing the interests of the traditional owners of the Yamatji Nation peoples, the Yamatji Southern Regional Corporation is in the process of • Location: Cairns servicing Cape York becoming a leading Aboriginal organisation in the Mid-West Region. communities This vacancy is open only to Aboriginal and Torres Strait • Status: Full Time Contract (2 years) Islander applicants, reflecting our commitment to the The first CEO will have sophisticated expertise to drive this start-up Corporation and its entities. • Salary: $103,031 - $112,398 p.a. + ABC's Reconciliation Action Plan, ABC Diversity & The Corporation is looking for a CEO who has prior experience of executive leadership and will possess the core leadership, governance and stakeholder skills required to ensure success of superannuation Inclusion Plan 2019 - 2022 and the Equal Employment the current establishment phase to the operational phase. Position contact: Opportunity (Commonwealth Authorities) Act 1987. Applications close 4pm 1 April 2021. Position contact: Madeleine Tivey, Recruitment Officer via 07 4037 7255 or Diversity and Inclusion Lead, Applications may be made in Word format to YSRC – Alison Gaines at [email protected] quoting [email protected]. -
Moojar Trees
Emu Downs Wind & Solar Farm Moojar Trees. Nuytsia floribunda Yued dreaming Nuytsia floribunda is a hemiparasitic In local Yued dreaming, stories passed plant found in Western Australia. down from ancestors shows why the The species is known locally by Yued Moojar is of such cultural and spiritual Noongars as the Christmas tree significance to Noongar people in the because it displays bright flowers during past, and still today. It serves as a the Christmas season. The Noongar marker for significant ceremony and names for the plant are moojar, burial sites. During lore time, when the moojerool, munjah and mutyal. tree is in flower, it shows in significant places around the country. Yued In bloom ancestors have always enforced that people show respect for the Moojar and For the Noongar people, Indigenous to protect the tree where possible. A Australians historically from southwest Yued legend associated with the Moojar Western Australia, December and is that when a Noongar person dies January is a season called Birak. It their spirit enters the tree where they is during this time the Moodjar tree wait for Birak. When the tree flowers, flowers bright orange. The vivid orange their spirit goes west to Kooranup flowers of the moodjar are traditionally (over the ocean) to be with their used to make a lightly alcoholic brew ancestors. During Birak, celebrations called mungitch. The sweet drink is are held on the seashores to honour the brewed over several days by soaking the spirits of the ancestors and celebrate flowers in fresh water and the drink is the continuation of cultural lore and used to celebrate the abundance traditions. -
The Land Still Speaks: Ni, Katitj!
Edith Cowan University Research Online ECU Publications Post 2013 2017 The land still speaks: Ni, katitj! Sandra Wooltorton Pierre Horwitz Edith Cowan University Len Collard Follow this and additional works at: https://ro.ecu.edu.au/ecuworkspost2013 Part of the Australian Studies Commons Wooltorton, S., Collard, L., & Horwitz, P. (2017). The land still speaks: Ni katitj, Philosophy Activism Nature, 13, 57-67. Available here. This Journal Article is posted at Research Online. https://ro.ecu.edu.au/ecuworkspost2013/5040 The Land Still Speaks: Ni, Katitj! Sandra Wooltorton,1 Len Collard2, Pierre Horwitz3 Introduction: Wiilman wer Kaneang Noongar Boodjar – Past and Present In this paper we reflect on land, language and law in Wiilman Noongar Boodjar (Country), which has recently become known as the Upper Blackwood River Catchment in the South West of Western Australia. By intertwining historical perspectives with Western science and Noongar katitjiny (knowledge and understandings, or rationality) we argue that this region is alive, that it does have a language and that there is a message to be heard. History shows that the voice of the land might be diminishing, but signs of a transformation are evident, where a conciliation of these voices enables real listening to ancient insights and deep participation with place. There are a variety of perspectives used in this paper: historic, scientific and imaginary. The paper is framed through a Noongar4 language and cultural lens, since the setting is Wiilman wer (and) Kaneang Noongar Boodjar (see plate 1 overleaf), also known as the Narrogin-Williams, the Katanning and the Wagin-Woodanilling zones of the Upper Blackwood River catchment in South West Western Australia (see plate 2 overleaf). -
Department of Indigenous Affairs, Western Australia
Department of Indigenous Affairs Western Australia Response to the Standing Committee on Aboriginal and Torres Strait Islander Affairs inquiry into the high levels of involvement of Indigenous juveniles and young adults in the criminal justice system. The Overrepresentation of Aboriginal and Torres Strait Islander People In Australia's Criminal Justice System The Department of Indigenous Affairs (DIA) welcomes the opportunity to provide a submission to the House of Representatives Standing Committee on Aboriginal and Torres Strait Islander Affairs inquiry into the high levels of Aboriginal1 involvement with the criminal justice system. The factors underlying the overrepresentation of Aboriginal people in the criminal justice system are complex and to make inroads into the reduction of these numbers, it is important that changes are made across a range of areas. Many aspects need to be considered and particularly that efforts are focused on prevention and early intervention. To address these causal factors a collaborative, holistic approach is required. Programs and services designed to address issues need to go beyond reacting to individual justice-related events and focus on building and supporting strong resilient Aboriginal families and communities. Acceptance of and links to cultural identity play a significant role in Aboriginal and Torres Strait Islander wellbeing, and need to be recognised in service design and delivery. It should also be noted that 'cultural appropriateness' of services designed for Aboriginal families and communities may differ from region to region. Working together to strengthen Aboriginal and Torres Strait Islander communities is an essential element in achieving success. The opportunity and capacity of communities to participate in the decision making process and to contribute to the design and development of services will directly impact on the success of targeted initiatives and strategies. -
Bush Tucker Plant Fact Sheets
Traditional Bush Tucker Plant Fact Sheets Acknowledgements: We would like to acknowledge the traditional Noongar owners of this land and custodians of the knowledge used in these Fact Sheets. Illustrations and photos by Melinda Snowball, Deb Taborda, Amy Krupa, Pam Agar and Sian Mawson. ALGAE BUSTER Developed by SERCUL for use with the Bush Tucker Education Program. Used as food Used as medicine Used as resources Local to SW WA Caution: Do not prepare bush tucker food without having been shown by Indigenous or experienced persons. PHOSPHORUS www.sercul.org.au/our-projects/ AWARENESS PROJECT bushtucker/ Some bush tucker if eaten in large quantities or not prepared correctly can cause illness. Australian Bluebell Scientific name: Billardiera heterophylla Aboriginal name: Gumug (Noongar) Plant habit Leaf and stem Flower Fruit About ... Family PITTOSPORACEAE This plant relies on birds to eat the fruit and then Climate Temperate disperse the seeds. The seeds then germinate to produce a new plant. Habitat Open forest and woodland areas Australian bluebells are a common bushland plant Form Small shrub; twiner of the south west of Western Australia. This plant Height: up to 1.5 m has been introduced to the Eastern States, where it is considered a weed; as it forms a thick mat over the Foliage Long, leafy stems which twist around native vegetation. themselves or nearby plants Glossy green, leathery leaves The plant contains toxins which can cause nausea and Length: 50 mm skin irritation, so wear gloves if handling it. (Eurobodalla Shire Council) Flower Birak to Bunuru (Summer) but can flower all year around Intense blue Aboriginal Uses Bell-shaped Occur in clusters of two or more flowers • The fleshy blue berries can be eaten when ripe and Length: up to 10 mm are quite sweet with a soft texture Fruit Follow on from the flower Greenish-blue fruits Length: up to 20 mm Cylindrical in shape Contain many sticky seeds ALGAE BUSTER Developed by SERCUL for use with the Bush Tucker Education Program. -
Sharing Noongar Knowledge Education Resource for Schools May 2018
Sharing Noongar Knowledge Education resource for schools May 2018 NACC Education Resource | Sharing Noongar Knowledge 1 This resource has been developed for the Northern Agricultural Catchments Council (NACC) by Kate Naughtin with editing support by Patrick Witton. Copyright NACC 2018. Reproduction of this publication (with the exception of photographs) for educational or other non- commercial purposes is authorised subject to advance written notification to NACC along with appropriate acknowledgement. Reproduction of this publication for resale or other commercial purposes is prohibited without NACC’s prior written permission. Reproduction of the photos for any purpose is subject to NACC’s and the photo author’s prior written permission. NACC Education Resource | Sharing Noongar Knowledge 2 ACKNOWLEDGEMENTS THE NOONGAR PEOPLE This project acknowledges the Noongar people and recognises Aboriginal people as Australia’s first natural resource managers. The Noongar people have developed, refined and employed knowledge of the natural environment for tens of thousands of years, and this knowledge has been passed down from generation to generation. This traditional ecological knowledge is extremely valuable in enhancing the ways we care for our environment. Noongar community members have generously shared their knowledge in the development of this resource, so that school-aged students will better understand Aboriginal culture, the environment and the importance of caring for it. Without the valuable contribution of the Noongar community, this project would not have been possible. We thank them for sharing their time and expertise for this project. PROJECT SUPPORT This project has been supported by funding from the Western Australian Government’s State National Resource Management Program, supported by Royalties for Regions. -
Reading Between the Crimes: Online Media's Representation of Aboriginal and Torres Strait Islander People's Interaction With
Edith Cowan University Research Online Theses: Doctorates and Masters Theses 2018 Reading between the crimes: Online media’s representation of Aboriginal and Torres Strait Islander people’s interaction with the criminal justice system in post-apology Australia Jonathan Cannon Edith Cowan University Follow this and additional works at: https://ro.ecu.edu.au/theses Part of the Criminal Law Commons, Criminology and Criminal Justice Commons, and the Mass Communication Commons Recommended Citation Cannon, J. (2018). Reading between the crimes: Online media’s representation of Aboriginal and Torres Strait Islander people’s interaction with the criminal justice system in post-apology Australia. https://ro.ecu.edu.au/theses/2140 This Thesis is posted at Research Online. https://ro.ecu.edu.au/theses/2140 Edith Cowan University Copyright Warning You may print or download ONE copy of this document for the purpose of your own research or study. The University does not authorize you to copy, communicate or otherwise make available electronically to any other person any copyright material contained on this site. You are reminded of the following: Copyright owners are entitled to take legal action against persons who infringe their copyright. A reproduction of material that is protected by copyright may be a copyright infringement. Where the reproduction of such material is done without attribution of authorship, with false attribution of authorship or the authorship is treated in a derogatory manner, this may be a breach of the author’s moral rights contained in Part IX of the Copyright Act 1968 (Cth). Courts have the power to impose a wide range of civil and criminal sanctions for infringement of copyright, infringement of moral rights and other offences under the Copyright Act 1968 (Cth). -
The Big Koori Sports Carnival. They Called It the Olympics
Kunapipi Volume 23 Issue 1 Article 10 2001 The Big Koori Sports Carnival. They Called it the Olympics Wendy Brady Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Brady, Wendy, The Big Koori Sports Carnival. They Called it the Olympics, Kunapipi, 23(1), 2001. Available at:https://ro.uow.edu.au/kunapipi/vol23/iss1/10 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The Big Koori Sports Carnival. They Called it the Olympics Abstract Kathy wrote, ‘After the Olympics, we have a lifetime of memories. Australia is celebrating ... in an unprecedented way’. She continued, ‘After the joy, let’s not forget the low points of the year,’ these included: no apology from the Howard government to the Stolen Generations; the report from the United Nations Committee for the elimination of Racial Discrimination; mandatory sentencing; the state of Aboriginal health; and the failure of the federal government to sign the United Nations Convention for the Elimination of Discrimination Against Women’. It is not THE Cathy,1 but Kathy Malera Bandjalan(g)2 editor of the Aboriginal and Islander Health Worker Journal. Freeman, she noted, demonstrated the dignity, beliefs and strengths of Aboriginal society in being able to survive against the odds (2). And pretty good too for a people who, according to the Minister for Reconciliation, ‘didn’t have chariots, I don’t think they invented the wheel’ {Koori Mail 2).