Who is an Aborigine?

1984 ◽  
Vol 12 (1) ◽  
pp. 58-58

The answer to the question above may seem obvious, but it often appears that there is misunderstanding among the community at large about who and what Aborigines are.The Federal Government sums up the answer this way:An Aboriginal person is one of Aboriginal or Torres Strait Island descent who identifies as Aboriginal or Islander and is accepted as such by the community with which he or she is associated.While Aboriginal people often differ markedly in their outlook and values from non-Aboriginal people, it is not so well known that Aboriginal groups themselves vary in language, culture and social structure.These differences between Aboriginal people depend on their attachment to traditional cultural values, the degree to which they have adopted a European lifestyle and in the customs of differing regional groups.Whatever their background. Aboriginal people have a strong sense of identity and pride in being Aboriginal.

2018 ◽  
Author(s):  
Troy Walker ◽  
Claire Palermo ◽  
Karen Klassen

BACKGROUND Social media may have a significant role in influencing the present and future health implications among Australian Aboriginal and Torres Strait Islander people, yet there has been no review of the role of social media in improving health. OBJECTIVE This study aims to examine the extent of health initiatives using social media that aimed to improve the health of Australian Aboriginal communities. METHODS A scoping review was conducted by systematically searching databases CINAHL Plus; PubMed; Scopus; Web of Science, and Ovid MEDLINE in June 2017 using the terms and their synonyms “Aboriginal” and “Social media.” In addition, reference lists of included studies and the Indigenous HealthInfonet gray literature were searched. Key information about the social media intervention and its impacts on health were extracted and data synthesized using narrative summaries. RESULTS Five papers met inclusion criteria. All included studies were published in the past 5 years and involved urban, rural, and remote Aboriginal or Torres Strait Islander people aged 12-60 years. No studies reported objective impacts on health. Three papers found that social media provided greater space for sharing health messages in a 2-way exchange. The negative portrayal of Aboriginal people and negative health impacts of social media were described in 2 papers. CONCLUSIONS Social media may be a useful strategy to provide health messages and sharing of content among Aboriginal people, but objective impacts on health remain unknown. More research is necessary on social media as a way to connect, communicate, and improve Aboriginal health with particular emphasis on community control, self-empowerment, and decolonization.


2020 ◽  
Vol 20 (1) ◽  
Author(s):  
Himanshu Gupta ◽  
Noemi Tari-Keresztes ◽  
Donna Stephens ◽  
James A. Smith ◽  
Emrhan Sultan ◽  
...  

Abstract Background Multiple culturally-oriented programs, services, and frameworks have emerged in recent decades to support the social and emotional wellbeing (SEWB) of Aboriginal and Torres Strait Islander (Aboriginal) people in Australia. Although there are some common elements, principles, and methods, few attempts have been made to integrate them into a set of guidelines for policy and practice settings. This review aims to identify key practices adopted by programs and services that align with the principles of the National Strategic Framework for Aboriginal and Torres Strait Islander Peoples’ Mental Health and Social and Emotional Wellbeing 2017–2023. Methods A comprehensive review of electronic databases and organisational websites was conducted to retrieve studies of relevance. Twenty-seven publications were included in the review. Next, we identified promising practices through a collaborative review process. We then used the principles articulated in the above-mentioned framework as the basis to complete a framework analysis. This enabled us to explore the alignment between current scholarship about SEWB programs and services with respect to the principles of the framework. Results We found there was a strong alignment, with selected principles being effectively incorporated into most SEWB program and service delivery contexts. However, only one study incorporated all nine principles, using them as conceptual framework. Additionally, ‘capacity building’, ‘individual skill development’, and ‘development of maladaptive coping mechanisms’ were identified as common factors in SEWB program planning and delivery for Aboriginal people. Conclusion We argue the selective application of nationally agreed principles in SEWB programs and services, alongside a paucity of scholarship relating to promising practices in young people-oriented SEWB programs and services, are two areas that need the urgent attention of commissioners and service providers tasked with funding, planning, and implementing SEWB programs and services for Aboriginal people. Embedding robust participatory action research and evaluation approaches into the design of such services and programs will help to build the necessary evidence-base to achieve improved SEWB health outcomes among Aboriginal people, particularly young people with severe and complex mental health needs.


1999 ◽  
Vol 23 (6) ◽  
pp. 364-366 ◽  
Author(s):  
Jonathan Laugharne

When the Australian Governor General, Sir William Deane, referred in a speech in 1996 to the “appalling problems relating to Aboriginal health” he was not exaggerating. The Australia Bureau of Statistics report on The Health and Welfare of Australia's Aboriginal and Torres Strait Islander Peoples (McLennan & Madden, 1997) outlines the following statistics. The life expectancy for Aboriginal Australians is 15 to 20 years lower than for non-Aboriginal Australians, and is lower than for most countries of the world with the exception of central Africa and India. Aboriginal babies are two to three times more likely to be of lower birth weight and two to four times more likely to die at birth than non-Aboriginal babies. Hospitalisation rates are two to three times higher for Aboriginal than non-Aboriginal Australians. Death rates from infectious diseases are 15 times higher among Aboriginal Australians than non-Aboriginal Australians. Rates for heart disease, diabetes, injury and respiratory diseases are also all higher among Aboriginals – and so the list goes on. It is fair to say that Aboriginal people have higher rates for almost every type of illness for which statistics are currently recorded.


2005 ◽  
Vol 12 (1) ◽  
pp. 75-90
Author(s):  
Tereza Smejkalová

Aboriginal and Torres Strait Islander people represent more than 3 per cent of the Queensland population, but only one Aboriginal person has so far been elected to the Queensland Legislative Assembly. (Mr Eric Deeral was the National Party member for Cook from 1974 to 1977.) This fact suggests that the Indigenous population and minorities in general do not have much influence on government in Queensland. Questions therefore arise as to why and what can be done to address this deficiency.


2015 ◽  
Vol 48 (3) ◽  
pp. 553-575 ◽  
Author(s):  
Christopher Alcantara ◽  
Adrienne Davidson

AbstractIn 1973, the federal government of Canada invited Aboriginal groups to enter into comprehensive land claims negotiations to settle outstanding claims not addressed by historical treaties. After eight years of negotiations, the Inuvialuit became the second group in Canada to sign a modern treaty, doing so in 1984. Missing from that agreement, however, was a self-government chapter, which was not open to negotiation at that time. In 1996, the Inuvialuit initiated self-government negotiations with the Crown but have yet to conclude an agreement despite increased institutional capacity. What explains this puzzle? Drawing upon the existing literature on land claims negotiations, Aboriginal self-government and historical institutionalism, we analyze a variety of primary and secondary sources to argue that a number of institutional and non-institutional factors have prevented the Inuvialuit from successfully completing self-government negotiations with the Crown.


1986 ◽  
Vol 19 (1) ◽  
pp. 127-150 ◽  
Author(s):  
Ian Stewart

AbstractOnly in Prince Edward Island have voters tended to elect provincial administrations of the same party stripe as the federal government. The authorargues that this has not occurred purely by chance and that, in fact, provincial campaigns have historically revolved around the issue of being “in line” with Ottawa. Presently, support for federal-provincial partisan congruence is rooted in those Islanders who can be characterized as “political animals” as well as in the dominant groups of the Island's social structure. The author concludes that the deviating provincial election of 1982 does not represent a fundamental change in the Islanders’ political orientations.


Author(s):  
Shanti Sumartojo ◽  
Ben Wellings

In 2015, a new memorial was unveiled in Sydney’s Hyde Park, the formal green rectangle in the city’s centre. In a creative and vibrant city like Sydney, the launch of a new public artwork was not remarkable, but this event differed because it was a new war memorial, and even more unusually, it commemorated the military service of Aboriginal and Torres Strait Island Australians. Designed by Indigenous artist Tony Albert, ...


Author(s):  
Sameen Masood ◽  
Muhammad Farooq

It is believed that the economic participation of women in Pakistan has been intensively affected by an enduring male-capitalist social system. Moreover, the history of gender discrimination has been linked with the medieval cultural values that uplifted and empowered men over women in every sphere of life, especially in the economic realm. A typical case is believed to be the Pashtun culture. This chapter investigated indigenous values of Pashtun culture where women are underrepresented in the economy. Women did not see themselves as underprivileged. Rather, they perceived themselves as a vital and prestigious part of the family and the wider Pashtun society. For educated women in Pashtun society, the values system is guided by social structure, which is accounted for by stability and unity in society. Cultural values are operationalized as the mechanism of division of labor. The findings redefine female empowerment and propose a new paradigm in the global context. The indigenous value system guides the social structure which leads to stability and unity in the society.


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