Aboriginal peoples’ participation in the review of the Aboriginal Heritage Act 1988 in South Australia

2012 ◽  
pp. 100-115
2021 ◽  
Author(s):  
David Banham ◽  
Jonathan Karnon ◽  
Alex Brown ◽  
David Roder ◽  
John Lynch

Background Cancer control initiatives are informed by quantifying the capacity to reduce cancer burden through effective interventions. Burden measures using health administrative data are a sustainable way to support monitoring and evaluating of outcomes among patients and populations. The PREmature Mortality to IncidencE Ratio (PREMIER) is one such burden measure. We use data on Aboriginal and non-Aboriginal South Australians from 1990 to 2010 to show how PREMIER quantifies disparities in cancer burden: between populations; between sub-population cohorts where stage at diagnosis is available; and when follow-up is constrained to 24-months after diagnosis. Method PREMIERcancer is the ratio of years of life expectancy lost due to cancer (YLLcancer) to life expectancy years at risk at time of cancer diagnosis (LYAR) for each person. The Global Burden of Disease standard life table provides referent life expectancies. PREMIERcancer was estimated for the population of cancer cases diagnosed in South Australia from 1990 to 2010. Cancer stage at diagnosis was also available for cancers diagnosed in Aboriginal people and a cohort of non-Aboriginal people matched by sex, year of birth, primary cancer site and year of diagnosis. Results Cancers diagnoses (N=144,891) included 777 among Aboriginal people. Cancer burden described by PREMIERcancer was higher among Aboriginal than non-Aboriginal (0.55, 95%CIs 0.52-0.59 versus 0.39, 95%CIs 0.39-0.40). Diagnoses at younger ages among Aboriginal people, 7 year higher LYAR (31.0, 95%CIs 30.0-32.0 versus 24.1, 95%CIs 24.1-24.2) and higher premature cancer mortality (YLLcancer=16.3, 95%CIs 15.1-17.5 versus YLLcancer=8.2, 95%CIs 8.2-8.3) influenced this. Disparities in cancer burden between the matched Aboriginal and non-Aboriginal cohorts manifested 24-months after diagnosis with PREMIERcancer 0.44, 95%CIs 0.40-0.47 and 0.28, 95%CIs 0.25-0.31 respectively. Conclusion PREMIER described disproportionately higher cancer burden among Aboriginal people in comparisons involving: all people diagnosed with cancer; the matched cohorts; and, within groups diagnosed with same staged disease. The extent of disparities were evident 24-months after diagnosis. This is evidence of Aboriginal peoples substantial capacity to benefit from cancer control initiatives, particularly those leading to earlier detection and treatment of cancers. PREMIERs use of readily available, person-level administrative records can help evaluate health care initiatives addressing this need.


2015 ◽  
Vol 15 (1) ◽  
Author(s):  
Ivan Ingram

<em>Professor Watson’s Aboriginal Peoples, Colonialism and International Law: Raw Law is presented in a multi-dimensional narrative, from the perspective of Aboriginal laws and customs, which are usually confined to western epistemologies and ideologies related to the anthropological classification of Indigeneity. Professor Watson opens by prefacing the ultimate aim of this text as: ‘decentering the usual analytical tendency to privilege the dominant structure and concepts of western law’. Irene Watson is a Research Professor of Law at the University of South Australia and is a well-respected scholar in the legal fraternity. She is also a well-known advocate for Aboriginal and Torres Strait Islander people’s rights. This text is the ideal vessel to demonstrate the clear mastery of knowledge and perspective needed to have a meaningful conversation about these serious and what some would view as ‘controversial’ issues. The disenfranchisement of Australia’s Aboriginal and Torres Strait Islander Peoples is well documented, as the survival and long-term effects of the so-called ‘colonial project’ persist.</em>


2018 ◽  
Vol 11 (2) ◽  
pp. 132-146
Author(s):  
Anah-Jayne Markland

The ignorance of many Canadians regarding residential schools and their traumatic legacy is emphasised in the reports of the Truth and Reconciliation Commission (TRC) as a foundational obstacle to achieving reconciliation. Many of the TRC's calls to action involve education that dispels and corrects this ignorance, and the commission demands ‘age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples' historical and contemporary contributions to Canada’ to be made ‘a mandatory education requirement for Kindergarten to Grade Twelve students’ (Calls to Action 62.i). How to incorporate the history of residential schools in kindergarten and early elementary curricula has been much discussed, and one tool gaining traction is Indigenous-authored picturebooks about Canadian residential schools. This article conducts a close reading of Margaret Pokiak-Fenton and Christy Jordan-Fenton's picturebook When I Was Eight (2013). The picturebook gathers Indigenous and settler children together to contest master settler narratives regarding the history of residential schools. Using Gerald Vizenor's concept of ‘survivance’ and Dominick LaCapra's notion of ‘empathic unsettlement’, the article argues that picturebooks work to unsettle young readers empathetically as part of restorying settler myths about residential schools and implicating young readers in the work of reconciliation.


2019 ◽  
Vol 3 (1-2) ◽  
pp. 103-124
Author(s):  
Gemma Tulud Cruz

Christian missionaries played an important role in the Australian nation building that started in the nineteenth century. This essay explores the multifaceted and complex cultural encounters in the context of two aboriginal missions in Australia in the nineteenth century. More specifically, the essay explores the New Norcia mission in Western Australia in 1846-1900 and the Lutheran mission in South Australia in 1838-1853. The essay begins with an overview of the history of the two missions followed by a discussion of the key faces of the cultural encounters that occurred in the course of the missions. This is followed by theological reflections on the encounters in dialogue with contemporary theology, particularly the works of Robert Schreiter.


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