The homecoming of an Indigenous Australian diaspora as impetus for language revival: the Kaurna of the Adelaide plains, South Australia

This seminal book introduces revivalistics, a new trans-disciplinary field of enquiry surrounding language reclamation, revitalization and reinvigoration. The book is divided into two main parts that represent Zuckermann’s fascinating and multifaceted journey into language revival, from the ‘Promised Land’ (Israel) to the ‘Lucky Country’ (Australia) and beyond: PART 1: LANGUAGE REVIVAL AND CROSS-FERTILIZATION The aim of this part is to suggest that due to the ubiquitous multiple causation, the reclamation of a no-longer spoken language is unlikely without cross-fertilization from the revivalists’ mother tongue(s). Thus, one should expect revival efforts to result in a language with a hybridic genetic and typological character. The book highlights salient morphological, phonological, phonetic, syntactic, semantic and lexical features, illustrating the difficulty in determining a single source for the grammar of ‘Israeli’, the language resulting from the Hebrew revival. The European impact in these features is apparent inter alia in structure, semantics or productivity. PART 2: LANGUAGE REVIVAL AND WELLBEING The book then applies practical lessons (rather than clichés) from the critical analysis of the Hebrew reclamation to other revival movements globally, and goes on to describe the why and how of language revival. The how includes practical, nitty-gritty methods for reclaiming ‘sleeping beauties’ such as the Barngarla Aboriginal language of Eyre Peninsula, South Australia, e.g. using what Zuckermann calls talknology (talk+technology). The why includes ethical, aesthetic, and utilitarian reasons such as improving wellbeing and mental health.

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Aboriginal and Torres Strait Islander utilisation of the Quitline service for smoking cessation in South Australia

Australian Journal of Primary Health ◽

10.1071/py11152 ◽

2013 ◽

Vol 19 (2) ◽

pp. 113 ◽

Cited By ~ 7

Author(s):

Suzanne Cosh ◽

Lauren Maksimovic ◽

Kerry Ettridge ◽

David Copley ◽

Jacqueline A. Bowden

Keyword(s):

Smoking Cessation ◽

Torres Strait Islander ◽

Smoking Prevalence ◽

South Australia ◽

Demographic Variables ◽

Demographic Characteristics ◽

Indigenous Australians ◽

Australian Population ◽

Indigenous Australian ◽

Smoking Addiction

Smoking prevalence among Indigenous Australians far exceeds that of non-Indigenous Australians and is considered the greatest contributor to burden of disease for Indigenous Australians. The Quitline is a primary intervention for facilitating smoking cessation and, given the health implications of tobacco use, maximising its effectiveness for Indigenous Australians is imperative. However, the utilisation and effectiveness of this service within the Indigenous Australian population has not been examined. This study explores the utilisation of the South Australian Quitline by smokers identifying as Indigenous Australian. Quitline counsellors collected data regarding demographic characteristics, and smoking and quitting behaviour from Quitline callers in 2010. Results indicated that the proportion of Indigenous and non-Indigenous smokers who registered for the service was comparable. Demographic variables and smoking addiction at time of registration with the Quitline were similar for Indigenous and non-Indigenous callers. However, results indicated that Indigenous callers received significantly fewer callbacks than non-Indigenous callers and were significantly less likely to set a quit date. Significantly fewer Indigenous callers reported that they were still successfully quit at 3 months. Thus, Indigenous Australian callers may be less engaged with the Quitline and further research is required exploring whether the service could be tailored to make it more engaging for Indigenous Australians who smoke.

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Sensitivity of some Australian animals to sodium fluoroacetate (1080): additional species and populations, and some ecological considerations

Australian Journal of Zoology ◽

10.1071/zo03040 ◽

2003 ◽

Vol 51 (5) ◽

pp. 515 ◽

Cited By ~ 17

Author(s):

Laurie E. Twigg ◽

Gary R. Martin ◽

Alan F. Eastman ◽

the late Dennis R. King ◽

Winifred E. Kirkpatrick

Keyword(s):

Western Australia ◽

South Australia ◽

Mus Domesticus ◽

Genetic Composition ◽

Indigenous Australian ◽

Additional Species ◽

Toxic Plants ◽

Species Population ◽

Different Populations ◽

Rattus Fuscipes

The sensitivity to fluoroacetate (1080) of a number of species of rodents and dasyurids with and without evolutionary exposure to fluoroacetate-bearing vegetation was determined. Rattus fuscipes, and species of Pseudomys from populations with exposure to this vegetation, were particularly tolerant to fluoroacetate. However, the level of tolerance varied among the different populations of each species, depending on the degree to which the toxic plants were present in their microhabitat. The tolerance of the F1 offspring of sensitive R. fuscipes (South Australia) crossed with tolerant conspecifics from Western Australia was mid-range between those of the parental populations. The sensitivity of introduced R. rattus and Mus domesticus from areas with fluoroacetate-producing plants in Western Australia was similar to that reported elsewhere for these rodents. This suggests that their relatively short coexistence with the toxic plants has had little obvious impact on their level of sensitivity to fluoroacetate. The dibbler, Parantechinus apicalis, which coexists with the toxic vegetation, was exceptionally tolerant for a native carnivore/insectivore (LD50 ~35 mg 1080 kg–1). In contrast, however, Phascogale tapoatafa from southern Western Australia was more sensitive to 1080 than was expected, with an estimated LD50 of 7 mg 1080 kg–1. Although the level of tolerance to fluoroacetate was seen to vary depending on the level of exposure of each species/population to fluoroacetate-bearing vegetation, our findings provide further evidence of the evolutionary impact that fluoroacetate-producing plants appear to have had on the genetic composition of indigenous Australian fauna.

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Problem Gambling Among Australian Male Prisoners: Lifetime Prevalence, Help-Seeking, and Association With Incarceration and Aboriginality

International Journal of Offender Therapy and Comparative Criminology ◽

10.1177/0306624x17740557 ◽

2017 ◽

Vol 62 (11) ◽

pp. 3447-3459 ◽

Cited By ~ 5

Author(s):

Ben J. Riley ◽

Amii Larsen ◽

Malcolm Battersby ◽

Peter Harvey

Keyword(s):

Problem Gambling ◽

Help Seeking ◽

South Australia ◽

Lifetime Prevalence ◽

Indigenous Australians ◽

High Risk Population ◽

Gambling Problem ◽

Indigenous Australian ◽

Targeted Interventions ◽

Male Prisoners

Prisoners represent a group containing the highest problem gambling (PG) rate found in any population. PG is of particular concern among Indigenous Australians. Little data exist concerning PG rates among Indigenous Australian prisoners. The present study aimed to address this gap in the literature by examining the lifetime prevalence of PG among male prisoners, whilst identifying prisoners of Aboriginal background. The EIGHT Gambling Screen (Early Intervention Gambling Health Test) was administered to 296 prisoners across three male prisons in South Australia. Previous help-seeking behaviour and forms of gambling were also examined. Sixty percent of prisoners indicated a lifetime prevalence of PG with 18% reporting they were incarcerated due to offending relating to their gambling problem. Indigenous Australian prisoners indicated a significantly higher prevalence of PG (75%) than non-Indigenous prisoners (57%) and reported less than half the rate of help-seeking. Given the high levels of PG and overall low rates of help-seeking among prisoners, prisons may provide an important opportunity to engage this high-risk population with effective treatment programs, in particular culturally appropriate targeted interventions for Australian Indigenous prisoners.

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Songlines: Preserving cultural heritage through architecture

10.26686/wgtn.17065061.v1 ◽

2021 ◽

Author(s):

◽

Sheldon Carr

Keyword(s):

Cultural Values ◽

Indigenous Peoples ◽

South Australia ◽

Indigenous Australians ◽

Indigenous Australian ◽

Landscape Features ◽

Flinders Ranges ◽

Mnemonic Devices ◽

Dynamic Landscape ◽

Tribal Region

<p>In indigenous Australian culture, the ‘Songlines’ represent the routes across the landscape followed by the original ‘creator-beings’ of the ‘Dreaming’. The ‘Songlines’ describe the locations of mountains, waterholes, ravines, and other landscape features that were ‘created’ by the movements and interactions of the creator-beings. Throughout Australia’s vast history, the indigenous peoples have recited the Songlines as oral narratives for the next generation, while also using the Songlines to navigate across vast tracts of wilderness. But with the departure of a disenfranchised younger generation of indigenous Australians to cities and government settlements, the Songlines are at risk of being forgotten. Songlines are not merely navigation devices. They act as mnemonics that define cultural values, indigenous laws and ancestral heritage. Stories of the ‘Dreaming’ acknowledge the past, present and future. As such, they are capable of re-engaging Indigenous Australians with a sense of place, heritage,and values, that are so menaingful to there culture and religion. The sites for this design-led investigation are located in Arkaroola Sanctuary, Vulkanatha /Gammon Ranges and Ikara-Flinders Ranges - located in South Australia. This vast expanse of land is associated with the indigenous people known as the Adnyamathanha. The principal aim of this investigation is to conceive a series of collaborative architectural shelters that are designed and positioned in ways that can help reawaken, expose, and define characteristics of ‘Songlines’ for future generations. The architecture will act as a reminder of cultural values, while serving as a framing device to reveal the dynamic landscape features that form the Adnyamathanha’s traditional Songlines. This is to safeguard knowledge, and re-awaken awareness of ‘Songlines’ for younger indigenous peoples who have left their homeland and tribal region. The architectural shelters, as points of pause along the Songlines, act as mnemonic devices that help keep alive a vibrant and fundamental sense of cultural identity and place. The architectural interventions seek to diffuse boundaries between Indigenous and Non-Indigenous cultures – given the current integrated context of Australia.</p>

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Songlines: Preserving cultural heritage through architecture

10.26686/wgtn.17065061 ◽

2021 ◽

Author(s):

◽

Sheldon Carr

Keyword(s):

Cultural Values ◽

Indigenous Peoples ◽

South Australia ◽

Indigenous Australians ◽

Indigenous Australian ◽

Landscape Features ◽

Flinders Ranges ◽

Mnemonic Devices ◽

Dynamic Landscape ◽

Tribal Region

<p>In indigenous Australian culture, the ‘Songlines’ represent the routes across the landscape followed by the original ‘creator-beings’ of the ‘Dreaming’. The ‘Songlines’ describe the locations of mountains, waterholes, ravines, and other landscape features that were ‘created’ by the movements and interactions of the creator-beings. Throughout Australia’s vast history, the indigenous peoples have recited the Songlines as oral narratives for the next generation, while also using the Songlines to navigate across vast tracts of wilderness. But with the departure of a disenfranchised younger generation of indigenous Australians to cities and government settlements, the Songlines are at risk of being forgotten. Songlines are not merely navigation devices. They act as mnemonics that define cultural values, indigenous laws and ancestral heritage. Stories of the ‘Dreaming’ acknowledge the past, present and future. As such, they are capable of re-engaging Indigenous Australians with a sense of place, heritage,and values, that are so menaingful to there culture and religion. The sites for this design-led investigation are located in Arkaroola Sanctuary, Vulkanatha /Gammon Ranges and Ikara-Flinders Ranges - located in South Australia. This vast expanse of land is associated with the indigenous people known as the Adnyamathanha. The principal aim of this investigation is to conceive a series of collaborative architectural shelters that are designed and positioned in ways that can help reawaken, expose, and define characteristics of ‘Songlines’ for future generations. The architecture will act as a reminder of cultural values, while serving as a framing device to reveal the dynamic landscape features that form the Adnyamathanha’s traditional Songlines. This is to safeguard knowledge, and re-awaken awareness of ‘Songlines’ for younger indigenous peoples who have left their homeland and tribal region. The architectural shelters, as points of pause along the Songlines, act as mnemonic devices that help keep alive a vibrant and fundamental sense of cultural identity and place. The architectural interventions seek to diffuse boundaries between Indigenous and Non-Indigenous cultures – given the current integrated context of Australia.</p>

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Characteristics of Aboriginal and Torres Strait Islander Smokers Exposed to Anti-smoking Marketing in South Australia

10.20944/preprints202201.0010.v1 ◽

2022 ◽

Author(s):

Joshua Trigg ◽

Damien Shen ◽

Julia Morris ◽

Jason Blunt

Keyword(s):

Social Support ◽

Health Effects ◽

Torres Strait Islander ◽

Smoking Status ◽

South Australia ◽

Smoking Behaviour ◽

Indigenous Australians ◽

Indigenous Australian ◽

Media Campaigns ◽

Torres Strait

Background: Smoking is disproportionately prevalent among Aboriginal and Torres Strait Islander Australian peoples, with 39% of Indigenous Australians aged over 15 years smoking daily. Efforts to reduce this high prevalence include culturally focused media campaigns, designed using community consultation, highlighting the need to determine how such health messaging is received by smokers. This study aimed to examine Indigenous Australian smokers’ reactions to a culturally focused anti-smoking mass media campaign—'Give up Smokes’. Methods: Intercept surveying across health services and events used recorded demographics, smoking status, quit attempts, smoking health effects, anti-smoking campaign recall, social support, and campaign reactions. Participants rated campaign images in five domains: 1) whether it made them stop and think; 2) personal relevance; 3) believability of design and message; 4) prompting concern about smoking; and 5) motivation towards quitting. Cluster analysis was used to segment smoker types. Results: Smoking health effects knowledge was high, and did not differ by quit readiness, attempts, or social support. Cessation support access was higher among those with greater readiness to quit. Social smoking behaviour and confidence to support others quitting did not significantly differ between participants, however importance of others quitting did. Quit readiness, attempts, and social support were associated with reaction to campaign design, but not message recall. Four types of smokers were described, using smoking characteristics, who differed in campaign message reactions. Conclusions: Strategies using campaign-exposed smoker characteristics to inform culturally focused health promotion are discussed in relation to four identified types of smokers.

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Developing a Collaborative Approach to Standpoint in Indigenous Australian Research

The Australian Journal of Indigenous Education ◽

10.1375/s1326011100001149 ◽

2010 ◽

Vol 39 (S1) ◽

pp. 58-67 ◽

Cited By ~ 9

Author(s):

Simone Ulalka Tur ◽

Faye Rosas Blanch ◽

Christopher Wilson

Keyword(s):

First Nations ◽

Indigenous Peoples ◽

South Australia ◽

Ways Of Knowing ◽

Academic Disciplines ◽

Indigenous Australian ◽

Indigenous Epistemologies ◽

Contested Knowledge ◽

Common Framework ◽

Collective Process

AbstractThe notion of Indigenous epistemologies and “ways of knowing” continues to be undervalued within various academic disciplines, particularly those who continue to draw upon “scientific” approaches that colonise Indigenous peoples today. This paper will examine the politics of contested knowledge from the perspective of three Indigenous researchers who work within Yunggorendi First Nations Centre for Higher Education and Research at Flinders University in South Australia. In particular, the authors outline a collective process that has emerged from conversations regarding their research projects and responding to what Ladson-Billings and Donnor (2008, p. 371) refer to as the “call”. In developing an Indigenous standpoint specific to their own disciplines and their research context, the authors demonstrate how these collective conversations between each other and their communities in which they work have informed their research practices and provided a common framework which underpins their research methodologies.

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