http://nova.newcastle.edu.au/vital/access/services/Feed ${session.getAttribute("locale")} 5 http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:11263 A study uses interview data to qualitatively explore the agreement-making process involved in the Indigenous Land Use Agreements (ILUAs), considered a key positive feature of the 'Native Title Amendment Act 1998', and the position of the ILUAs in the context of native title. Results imply that ILUAs are functionally flexible to offer undue advantage to non-Indigenous industry and government parties which negotiate with Indigenous people on the use of their lands and undermine the rights of their native title. 2012-08-14T05:32:25.066Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:11210 The Black War in Tasmania 1823–1834, is widely perceived by historians as one of the best documented of all Australia’s colonial frontier wars. Yet debate still rages about whether massacres were a defining feature and whether they accounted for the deaths of many Aborigines. As Keith Windschuttle has pointed out, this is an important debate because it reflects on the character of the Australian nation and the behaviour of its colonial forbears in seizing control of Aboriginal land. 2012-08-09T03:00:55.172Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:11135 The final chapter of this book tells the story of Karen Menzies, a social worker and consultant in education, social policy and research. In this chapter Karen critically reflects on her experiences of learning to become a social work practitioner and educator. She shares how she has become an insightful, knowledgeable, skilled practitioner who works with Aboriginal and non-Aboriginal people. Karen encourages and supports human and community service practitioners to understand the burden of trauma in Aboriginal communities as a legacy of assimilation policy. Her knowledge, practice and research have significance for every human and community practice learner in all disciplines and all fields of practice. The chapter specifically addresses: preparing for practice with Aboriginal people in any context; developing a deep and meaningful shift in consciousness; developing a trauma lens in practice. 2012-07-30T00:16:21.311Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10140 MINNIE BREWER, nee Hunter, (1853-1934) was well into her memoirs when she first introduced the Indigenous woman she had known, when she was a young woman living on a pastoral property in central western New South Wales in the 1870s. 'I forgot to mention how I met my little black mate Ellen', she wrote, as if suddenly realising her oversight: Very early one morning I went into one of the rooms [of the house] where all sorts of odd things were huddled together on the floor I caught hold of a rooled [rolled] up mattress & out tumbled the tiniest human being I had ever seen, with a black curlie head. We nearly frightened each other to death, it was so unexpected & she poor thing had been sound asleep.' Ellen, and another woman, her sister Amelia, would make a number of further 'unexpected' appearances in Minnie Brewer's narrative, depicted with a refreshing individuality and, despite an undeniable element of racist paternalism, a sense of humanity that is often lacking in other colonial accounts of cross-cultural encounters. The episodes in which they appear are also closely tied to the landscape of the country that Minnie admired without reservation, particularly the river. In this respect Minnie Brewer's memoirs, and particularly her depiction of Ellen as her 'mate' and Amelia as her protector, provide a unique glimpse of the shared space of cross-cultural histories, and a sense of the possibilities and limitations for female friendships across the racial and social divide of colonial Australia. 2012-05-16T05:04:44.071Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10723 In September 1921, two permits to employ Aborigines were forwarded to the Western Australian Chief Protector of Aborigines, AO Neville. The permits allowed Miss Yuanho Quan Sing of Derby in north-western Western Australia to engage the services of two individuals: 'Bobbydol' and 'Roebourne Annie'. The permits had been authorised by the Resident Magistrate and local Protector of Aborigines, William Hodge. 'Miss Quan Sing was told ... you could not grant her a permit to employ [A]boriginals', explained the covering note, 'but not withstanding this and the cancellation of her permit last year, she persists in her endeavour to obtain the privilege of employing natives'. Neville immediately directed Hodge to cancel the permits, telling him, 'Quan Sing and his family have made numerous efforts from time to time to employ natives, all of which have been frustrated'. 2012-05-16T05:03:04.978Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10726 Discusses feminism, maternalism, and the campaign for Aboriginal citizenship in New South Wales, Australia in the late 1930s. Details on the relationship between Pearl Gibbs, a leader of the Aborigines Progressive Association, and a white activist, Joan Strack; Complexity of Strack's position as an activist for Aboriginal citizenship. 2012-05-16T04:33:48.396Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10724 Unlike the rest of the South Australian population, the Aboriginal peoples do not trace their heritage to foreign shores, but understand that they were created here by ancestral figures. They have been here for many thousands of years and their many diverse and distinctive societies were created here. There conncection to the land is therefore indigenous native-born -in the deepest sense of the word. 2012-05-03T02:03:33.915Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10321 A knowledge gap in entrepreneurship literature became evident during a comparative qualitative study of three Indigenous entrepreneurial groups - Australian Aboriginal, Native Hawaiians and Maori entrepreneurs. When the relationship between Indigenous social and human capital in networking within a majority settler society business culture was addressed, it was found that the way Indigenous entrepreneurs network to achieve business goals suggests that underlying social and human capital dimensions are unique to their individual cultures. Comparative analysis showed possible differences between levels of social and human capital which can influence Indigenous entrepreneurs' networking practices. 2012-03-07T04:30:04.369Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:5727 The Mirndi language family is one of the very few discontinuous language families that have been proposed for Australia. This reconstruction shows that there is a sufficient evidentiary basis, according to the canons of standard historical linguistics, to show that the Mirndi languages constitute a distinct language family. The evidence comes from closed class morphemes, both grammatical and lexical. The evidence from open, lexical classes is negligible and would not suffice to establish the family. The reconstruction also considers the evidence as to the territorial associations of Proto-Mirndi. There are a number of strands of evidence, which though limited, all converge in indicating that the territorial associations of Proto-Mirndi were in the vicinity of the south-western Gulf of Carpentaria. As such, this implies shifts in territorial affiliations of the Mirndi varieties from east to west. In addition its linguistic aspects, the reconstruction also provides a detailed overview of the history of subsections. Subsections are a salient social construct across much of north-central and north-western Australia. The reconstruction shows that subsections are of considerable time depth, and also that the diffusion of subsections is of considerable time depth. 2012-02-23T22:14:24.100Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:10101 The sound of a British officer’s leather-soled boot crunching on Hawkesbury sandstone in January 1788 resonated with change in Indigenous Australian epistemologies forever. The British invasion brought a new form of ‘science’ to the Australian landscape. Western knowledge systems were to be the ‘truth’ without peer. The imposition of the British system resulted in a progressive elimination and near extermination of Indigenous Australian social systems, knowledge, governance, economy and education. Perhaps the most devastating aspect of this conquest was the social construction of race that placed Indigenous Australians in a scientifically inferior space. Indigenous people were seen as sub-human with no societal or scientific systems in place. Indigenous knowledge was reinterpreted through Western ethnocentric scientific discourse based on a language and an audience that was non-Indigenous. This resulted in many misunderstandings of Indigenous knowledge, including its links to power and leadership. 2012-02-21T02:30:02.275Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:9653 The concept of Aboriginal leadership often results in debate. The fundamental question raised is if Australian Aboriginal people are equal members of a pluralistic society that is based on co-operation and consensuses then how can you have a leader? Consequently who determines leadership or is a leader someone that in effect is more equal than others? Is leadership an attribute gained from within Aboriginal society or is leadership as we currently define it taught within the education structures of settler society? This paper briefly examines leadership from a postcolonial contemporary Aboriginal position, reviewing existing leadership education programs. 2012-02-20T22:45:55.570Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:9995 In Darwin in the Northern Territory of Australia, Aboriginal men made up more than half of the domestic servant population by 1938. They replaced the Chinese and Malay male servants who had worked for British colonists in the early colonial period. Much of the historical work on male domestic servants in colonial situations plots the construction of the ‘houseboy’ as emasculated, feminised and submissive. In contrast, colonial constructions of Aboriginal men as ‘houseboys’ in Darwin emphasise the masculinity of the Aboriginal hunter. Aboriginal men were characterised as requiring constant discipline and training, and this paternalistic discourse led to a corresponding denial of manhood or adulthood for Aboriginal men. While male domestic servants in other colonial settings were allowed some privileges of masculinity in relation to female workers, amongst Aboriginal domestic workers, it was so-called ‘half-caste’ women who, in acknowledgment of their ‘white blood’, received nominally higher wages and privileges for domestic work. Aboriginal men were denied what was referred to as a ‘breadwinning’ wage; an Australian wage awarded to white men with families. Despite this, their role as husbands was encouraged by the administration as a method of controlling sexual relations between white men and Aboriginal women. These sometimes contradictory images can be understood as manifestations of the racialised construction of gender in Australia. 2012-02-09T22:10:05.638Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:9652 As recent as 2006 I was shaken when told that a group of Aboriginal people rejected the idea of Indigenous enterprise on the basis that Aboriginal entrepreneurship was 'un-Aboriginal'. The misperception of this small yet influential group was disturbing as I had been working towards undermining these entrenched, race-based stereotypical attitudes for the majority of my working life, first within the Public Service, then the Australian banking industry and nowadays within academia. These erroneous observations are at the very least ill-founded. Indeed, Aboriginal involvement in a structured, orderly and entrepreneurial society dates back over 8,000 years. Australian Aboriginal enterprise is quite possibly the oldest surviving recorded 'business' undertaking known to modern man. This paper focuses on the Gunditjmara people of western Victoria. It seeks to lay to rest outdated stereotypes such as the lazy, non-industrious, noninventive, non-economically inclined Stone-Age Aborigine, and build a new foundation to further stimulate research in the field of Indigenous entrepreneurship by other Aboriginal scholars. 2011-12-07T07:20:04.657Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:9212 In 2006, Hunter New England Population Health, a unit of the Hunter New England Area Health Service (HNEAHS), situated in NSW, ran a scoping project to determine what electronic information was available on Aboriginal and Torres Strait Islander Health that reflected the health of the local Aboriginal and Torres Strait Islander communities. This exercise revealed that little information on the local community was available, with information being limited to Aboriginal and Torres Strait Islander communities in Northern Territory, Western Australia and South Australia. The search also confirmed that NSW data was inadequate to non-existent, and even more of a concern, was the lack of regional data. Within this context, the question arose, how can health services develop evidence-based services, if they cannot establish the health needs of their local Aboriginal and Torres Strait Islander population? A grant from the University of Newcastle was applied for and awarded to establish an info site of social, health and wellbeing information for Indigenous people, and in particular, the Indigenous population of the area serviced by HNEAHS. The funding was used to employ an Applications Developer, who had particularly good skills in database development and web sites, and a Research Officer who searched for the initial literature sources for the site which became known as ‘Aboriginal Health Info’ site. 2011-10-25T05:10:05.984Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:8444 Whilst there are popular ideas about which champion Aboriginal environmental knowledge, many of these are based more on romantic notions than on any detailed understanding of what might be the content of this knowledge. This book is based on a grounded and broad assessment of less well known details of Aboriginal knowledge and provides both a great deal of detail and a new assessment of rituals and practices. Aboriginal environmental knowledge is examined here as an integrated source of both religious and scientific knowledge. An important finding is that Aboriginal environmental knowledge also includes knowledge about education for attitudes considered appropriate for survival. Though evidence for this is readily available in the literature, it has not been part of current depictions of Aboriginal environmental knowledge. 2011-07-21T04:20:14.323Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:7351 In response to the "Closing the Gap" campaign, a collaboration was established between the University Department of Rural Health (Tamworth) and the Mothers and Babies Research Centre (Newcastle) in 2007 that aimed to improve outcomes for Aboriginal mothers and their infants. Through community consultation surrounding a program of scientific research, community members shared the need for a supportive place for pregnancy issues to be discussed for expectant Aboriginal mothers. It was suggested that in addition to working with mothers in a research program, that we, the scientists, need to be putting something back into the community. This story is about the beginnings of the Gomeroi gaaynggal program. When first discussed, staff at Aboriginal health services talked about how Aboriginal mums are often younger and easily intimidated by health services generally. Community members talked extensively of the need for a place and a function where mums could go to meet with other expectant mums to talk about their pregnancy. A group of health staff suggested we run a program that used the local love of the arts to create a non-threatening environment for Aboriginal mothers. As a scientist, this idea seemed quite frightening. However, everywhere it was discussed, the eyes of local people lit up. It seemed that the scientist was about to learn a whole new way of doing business. 2011-03-10T21:40:26.287Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:7362 In July 1826, two Methodist gentlemen sat down for a tense meeting with the New South Wales (NSW) Attorney-General, Saxe Bannister (1790–1877): the Rev. Ralph Mansfield, Secretary, and William Horton, Treasurer, represented the NSW Auxiliary of the Wesleyan Methodist Missionary Society (WMMS). The matter at hand was a controversy that had arisen from a venture undertaken by the Society on a remote penal establishment on the frontier at Wellington Valley on the lower Macquarie River about 100 kilometres north-west of Bathurst in central-western NSW. In particular, there were questions to be answered about the conduct of a young missionary, John Harper (c. 1800–1862), who was alleged to have publicly misrepresented the short-term results and long-term prospects for the evangelization of the Wiradjuri people native to the area. It was reported in the press but widely disbelieved that Harper had already begun the translation of scripture ('which implies a grammatical knowledge of the structure of the language'), that the people were so entranced by his facility in the language that they had begged him “Beong! Beong!” (more! more!), and that he had affected such a change in the morality of the native people that not only did they forbear swearing but had ceased to force their wives to have illicit intercourse with male convicts. The intervention of the Attorney-General is a fair indication of the political sensitivity of Harper’s claims and their possible repercussions for government policy relating to the small community of Wesleyan Methodists in the colony and their fledgling missionary activities. 2011-03-10T21:40:19.837Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:5749 This paper has two clearly divided sections – the first will explore the concept of colonial history as a metaphor - likened to a cruising shark. The domain of this powerful shark is the oceans of history – its practice, understanding, delivery and ownership. The second part of the paper will examine two aspects of Keith Windschuttle’s book The Fabrication of Aboriginal History with which I take issue namely the massacre at Risdon Cove in 1804 and secondly, Windschuttle’s denigrating and uninformed appraisal of the relationship between Aboriginal men and women. I will state upfront that it is Windschuttle’s blinding faith in the objectivity of the empirical record that is his Achilles heel. He does not recognise or consider that the archival record can be biased or recorded by those with a vested interest. This sort of naïve historical understanding is seriously flawed. 2010-09-27T06:00:01.968Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:6654 This essay has traced a fleeting trajectory of representations of Aborigines and automobiles in the past 100 years. From the 'smoking buggy' scenes of pandemonium, to the nonchalant magical skills of the Bush Mechanics, a constantly shifting kaleidoscope of images reflects the contemporary state of relations between white Australians and Aboriginal Australians. Today, non-Aboriginal Australians seem less anxious for reassurance that the Indigenous owners of the land are suitably awed by 'our' modern technology, while the grudging inclusiveness extended to Namatjira as a fellow carowner during the height of the assimilation era has been replaced by a genuine acceptance of the fact that indeed, Aboriginal people have made cars their own. Yet even in this 'postmodern' age, embedded in the counter-representations remains the frisson evoked in the white onlooker at seeing the 'unexpected' juxtaposition of two such deeply powerful symbols of the primitive and the modern. This 'annoying irony', as Deloria put it, that even in the most assertive counter-stories of peoples' active engagement with technology, the actors appear as 'funny curiosities' and thus affirm ideologies of race,is an indication that indeed, there is still a long road to travel. 2010-09-10T02:10:02.977Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:6274 The Australian Aboriginal Progressive Association (AAPA), begun in 1924, is little heard of today, but today's Aboriginal political movement is drawn from these roots. In this exploration of the life of founder, Fred Maynard, John Maynard reveals the commitment and sacrifices made by these Aboriginal heroes. Decades earlier than is commonly understood, Aboriginal people organised street rallies and held well-publicised regional and metropolitan meetings. The AAPA showed incredible aptitude in using newspaper coverage, letter writing and petitions, and collaborated with the international black movement through Maynard's connections with Marcus Garvey, first president of the Universal Negro Improvement Association (UNIA). The AAPA's demands resonate today: Aboriginal rights to land, preventing Aboriginal children being taken from their families, and defending a distinct Aboriginal cultural identity. 2010-07-12T22:32:17.176Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:2210 Australian Aboriginal Anthropology had an ambivalent response to Elizabeth Povinelli's book The Cunning of Recognition. Lattas situates the reviews in an intellectual field among other anthropological contributions that were marginalised through being ignored or through hostile critiques. The reactions to Povinelli's book are analysed, not just as individual scholarly opinions, but as part of strategic intellectual alliances and oppositions that have a traceable genealogy as academics attempt to defend and create intellectual parameters. Coming from overseas and well versed in contemporary international discussions about post-colonial identities, power, the state and law, Povinelli's work unsettles as it violates and redraws many kinds of territorial borders. She raises the politics of alterity and it's acknowledgment in a way that requires a rethinking of anthropological approaches to the state and anthropological participation in the legal system. 2010-04-27T06:53:45.559Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:2319 2010-04-27T06:50:05.525Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:2373 This book is about exposing the myth of limited Aboriginal involvement in Australian racing and why they were not recognised. The Aboriginal riders in this book are just a few of the many great Aboriginal jockeys who have ridden through Australia's racing history. 2010-04-27T06:32:03.009Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:2365 New ed. 2010-04-27T06:31:49.252Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:4636 The Opposition leader’s utterance of “sorry” in his 13 February 2008 “We Are Sorry – Address to Parliament” was an indicator of the insidious ways in which colonisation has treated Aboriginal Australians as less than, not equal to, white Australians and to examine the ways in which this particular utterance of the word “sorry” is built on longstanding colonial frameworks that position ‘the Aborigine’ as peripheral in the representation of a national identity – a national identity that, as shown by the transcript of the apology, continues to romanticise settler values and ignore Indigenous rights. Nelson’s address tries to disassociate the word “sorry” from any moral attachment. The basis of his address is on constructing a national identity where all injustices are equal. Nelson’s address attempts to construct the utterance of “sorry”, and its intended meaning in this specific context, on ‘equal’ ground: his representation is that we are all Australians, “us” and ‘them’ combined, “we” all suffered and made sacrifices; “we” all deserve respect and equal acknowledgment of the contribution “we” all made to this “enviable” nation. And therein lies the unequalness, the inequality, the injustice, of this particular “sorry”. This particular “sorry” is born from and maintains the structures, policies, discourses and language that led to the taking of Indigenous children in the first place. In his attempt to create a “sorry” that drew equally from the “charitable” as well as the “misjudged” deeds of white Australia, Nelson’s “We Are Sorry – Address to Parliament” increased the experiences of inequality. 2010-04-27T05:32:17.115Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:3714 It is well recognised that medicine manifests social and cultural values and that the institution of healthcare cannot be structurally disengaged from the sociopolitical processes that create such values. As with many other indigenous peoples, Aboriginal Australians have a lower heath status than the rest of the community and frequently experience the effects of prejudice and racism in many aspects of their lives. In this paper the authors highlight values and ethical convictions that may be held by Aboriginal peoples in order to explore how health practitioners can engage Aboriginal patients in a manner that is more appropriate. In doing so the authors consider how the ethics, values, and beliefs of the dominant white Australian culture have framed the treatment and delivery of services that Aboriginal people receive, and whether sufficient effort has been made to understand or acknowledge the different ethical predispositions that form the traditions and identity of Aboriginal Australia(ns). 2010-04-27T05:09:01.571Z ]]> http://nova.newcastle.edu.au/vital/access/manager/Repository/uon:5763 During the 1940s and '50s, in Australia, many icons of Aboriginal descent rose to prominence, and were representative of the culture of the day, and of their own people. Some permanently influenced the minds of Australians, remaining famous to this day, others have been unjustly forgotten. 2010-04-27T04:50:40.464Z ]]>