The sovereign Aboriginal woman

2020 ◽  
pp. 75-85
Author(s):  
Tracey Bunda
Keyword(s):  
1941 ◽  
Vol 46 (5) ◽  
pp. 742-743
Author(s):  
Margaret Mead
Keyword(s):  

2018 ◽  
Vol 62 (3) ◽  
pp. 243-255 ◽  
Author(s):  
Bronwyn Fredericks ◽  
Nereda White

The first recorded Aboriginal person to graduate with an undergraduate qualification from any Australian university was Aboriginal woman Margaret Williams-Weir in 1959 ( Melbourne University, 2018 ). Williams-Weir graduated with a Diploma in Education. There have now been six decades of graduating Indigenous Australian women in the discipline of education, and many other disciplines. In this article, we explore Indigenous women’s presence in higher education through the narratives of our lives as Aboriginal women within education and the lives of other Indigenous women, noting their achievements and challenges. We acknowledge that while the number of Aboriginal and Torres Strait Islander women participating in university study and becoming engaged in education as a discipline at undergraduate and postgraduate levels has increased, we are still significantly underrepresented. Similarly, while we have seen increases in Indigenous university staff within the education discipline, the employment of Indigenous academics has not reached parity with non-Indigenous academics levels and too few are employed in the professoriate and in senior management positions. We will show how we would not have been able to develop our education careers within higher education without the bridges built by those like Dr Williams-Weir and others who went before us. We will share how we have worked to establish the footings for those Indigenous women who will follow us and others. In this way, we work within the context that is for the now and the future.


Author(s):  
Peter Mitchell

Hidden by rocks near a waterhole in Australia’s desert interior an Aboriginal woman and her children catch their first sight of the shockingly large animal of which they have previously only heard: the newcomer’s kangaroo. Thousands of kilometres to the west and high in southern Africa’s mountains a shaman completes the painting of an animal that does not exist, horned at the front, bushy tail at the rear, a composite of two species, one long familiar, the other new. Across the Atlantic Ocean on the grasslands of Patagonia the burial of an Aónik’enk leader is in its final stages, four of his favourite possessions killed above the grave to ensure his swift passage to the afterlife. To the north in what Americans of European descent call New Mexico, Diné warriors chant the sacred songs that ensure their pursuers will not catch them and that they will return safely home. And on the wintry plains of what is not yet Alberta, Siksikáwa hunters charge into one of the last bison herds they will harvest before the snows bring this year’s hunting to an end. Two things unite these very different scenes. First, though we cannot be sure, the historical, ethnographic, and archaeological sources on which they are based allow for them all happening on precisely the same day, sometime in the 1860s. Second, all concern people’s relationship with one and the same animal—pindi nanto, karkan, kawoi, ∤íí’, ponokáómita·wa—the animal that English speakers know as ‘horse’. And that simple fact provides the basis for this book. For, before 1492, horses were confined to the Old World—Europe, Asia, and Africa north of the tropical rainforests and a line reaching east through South Sudan, Ethiopia, and Somalia to the sea. They were wholly unknown in Australasia, the Americas, or southern Africa. As a result, the relationships implied by the vignettes I have just sketched, as well as those involving Indigenous populations in Colombia, Venezuela, Brazil, Paraguay, Uruguay, Chile, Mexico, South Africa, and New Zealand, evolved quickly. And they were still evolving when these societies were finally overwhelmed by European colonization.


2019 ◽  
Vol 28 ◽  
pp. S44-S45
Author(s):  
Justine Williams ◽  
Sioana Yunupingu ◽  
Deepa Mathai ◽  
James Marangou ◽  
Marcus Ilton ◽  
...  
Keyword(s):  

2012 ◽  
Vol 37 (4) ◽  
pp. 132-133

Joanne Holmes was a respected and valued colleague, a champion for her people, a dearly loved wife, mother and grandmother, and a woman who met challenges with style. Joanne was born in Wynyard, Tasmania, a Palawa woman whose father died in the Hobart bushfires and whose mother subsequently moved to Melbourne. Joanne met and married Kevin Holmes in 1974 and, in the 1980s after having her first son, Matthew, decided to train as a teacher. After undertaking a number of teaching roles, Joanne had a second son, Jeremy, but 1992 brought ill health following a dental procedure and Joanne became the first Aboriginal woman to receive a liver transplant. Poor health dogged her footsteps on and off from this time on, but Joanne was unstoppable. She enrolled and completed a Bachelor of Social Work degree graduating with Honours in Social Work from the Institute of Koori Education at Geelong (Deakin University), and until her death maintained her determination to advocate passionately for services to children, young people and their families throughout the northern regions of Victoria and beyond.


Sally Morgan’s novel My Place explicitly portrays the resistance of Aborigines subalterns against the prevailing social, economic, cultural and political issues. Focusing on identity, hybridity, ethnicity, and racism, the paper argues how Aborigines undergo social injustice, racial distortion, class disparity and adversarial displacement by Neo-colonialism. Investigating the Aborigines’ academic endeavours, genealogical suppressive destitutions, groundbreaking reattachment, matrilineal links, it is hypothesized that My Place foregrounds the contemporary status of modern Aboriginal Woman. Illustrating the Aborigines’ altruistic patriotism and excruciating their sufferings during Neo-colonialism in the novel, it is spotlighted how lost generation and stolen generation and extortive afflictions imposed on the Aborigines by the Whites in Australia have shaped the formers’ collective socio-cultural and political consciousnes


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