...Introduction This paper discusses how Aboriginal and Torres Strait Islander (ATSI) histories and cultures (“the histories and cultures”) can be incorporated into a Year 10 history classroom curriculum. The classroom curriculum is the practical unfolding of the formal, written curriculum between teacher and student. For incorporating histories, three overt, practical ways are discussed: role play, writing an Acknowledgement of Country and interpreting a movie which incorporates the perspectives of ATSIs. For incorporating cultures, the eight-way Aboriginal pedagogies outlined by Tyson Yunkaporta (2009a) are discussed along with how the classroom curriculum can be adapted to incorporate such cultural techniques. Indigenous history and culture...
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...Aboriginal and Torres Strait Islander peoples are an integral part of Australia, both our history and culture, yet as a Non-Indigenous Australian Aboriginal and Torres Strait Islander peoples often feel very foreign to me. My family is not of indigenous decent and I have little interaction with those who are, as such my views on Aboriginal and Torres Strait Islander peoples are shaped entirely from what I have learned at school, or have heard from people around me. This in the past has led to very narrow views and a complete lack of understanding about Aboriginal and Torres Strait Islander peoples. My local area does not contain much ethnic variation, so racism (although often subtle) is prevalent, growing up I never thought much about the...
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...Introduction The purpose of this report is to discuss the role social work practice can play in struggles over inequality and social justice for Aboriginal and Torres Strait Islander (ATSI) people. From day one, white man set foot on Australian soil, ‘invasion day’, the Aboriginal and Torres Strait Islander (ATSI) peoples have endured multi-levels of inequality and social injustices. This report will examine one policy, social workers had a direct hand in enforcing, and the repercussions of the ATSI community from this and how it affects the way social workers, work with the community today. Analysis The first social injustice faced by ATSI peoples was the British terming the land ‘terra nullius”, meaning ‘nobody’s land’ (Bennett et al 2013,...
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...YMCA Centre Philosophy emphasize that incorporating respectfully elements of the Aboriginal and Torres Strait islander cultures into their curriculum and learning environments. The center believes that children are able to learn through play. Therefore, the outdoor play area is designed to reflect culture and the environment, which also be emphasized by Quality area3 of National Quality Standard. Learning environments in YMCA Centre use natural materials, natural experiences and natural environments to reflects this philosophy. YMCA Centre Director says it is beneficial for children by “connecting children back to country and to nature” and encouraging them to be active and healthy. This learning environment helps to reflect the natural environment...
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...Aboriginal and Torres Strait Islander peoples are significantly exposed to new cultural, social environment and life style in the past few decades. They also affect from a colonisation process that destroyed their culture, tradition, language, politics and economy (Holland, Dudgeon & Milroy, 2013). Their life has been changed suddenly and has devastating effect on their mental and health well-being. This essay will elaborate the reasons including social and cultural factors contributing significantly higher rate of mental illness and suicidal behaviour and mental health plans that the government has adopted to prevent self-harm and increase mental awareness. There have been a few researches conducted about Aboriginal people’s suicidal behaviour and self-harm. The definition of mental illness has been updated and a few times for the last 50 years on a regular basis (Parker &Milroy, 2014). Mental illness is also known as mental health disorder and it is very common in Australia. Mental disorders as defined by WHO (2016) is “comprise a broad range of problems, with different symptoms. However they are generally characterized by some combination of abnormal thoughts, emotions, behaviour and relationship with others. Examples are schizophrenia, depression, intellectual disabilities and disorders due to drug abuse.” Almost relatively half of the population in Australia suffered affective or substance use disorder and anxiety between the age from 16 to 85 in some stage of...
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...1. Summary of self-evaluation outcomes The self-evaluation tool enabled me to determine aspects of Aboriginal and Torres Strait Islander people’s culture that I didn’t understand and was not confident translating into clinical practice. I am confident in my current views and beliefs associated with my own culture and heritage and I’m successfully able to implement these into practice. However, I understand that my beliefs, views and biases can impact others throughout my practice and my cultural background can often lead others to have misconceived perception of my views and beliefs, due to my culture. I understand and accept that every culture has different ideologies, social structure and beliefs and through this understanding,...
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...for the Common Good Reconciliation involves building mutually respectful relationships between Indigenous and other Australians that allow us to work together to solve problems and generate success that is in everyone's best interests. The process of Reconciliation formally began as a result of the Report of the Royal Commission into Aboriginal Deaths in Custody in 1991. The issue of Reconciliation is of great importance to common good because it helps avoid feelings of revenge, anger and hatred and a commitment to social justice as well as a way to ensure lasting peace and stability and to improve the relationship for the common good. Reconciliation aims to address the inequity between Indigenous and non-Indigenous Australians that was introduced with the colonisation of Australia in 1788. Some relevant points around Reconciliation for the Common Good are, the referendum laws for Aboriginal people on May 27 1967, the report of the Royal commission into Aboriginal deaths in custody in 1991, as well as the Formal apology for the members of the stolen generations in 2008. Reconciliation for the common good was the referendum laws for Aboriginal people on May 27, 1967. It enabled Indigenous people to be included in the census, and it enabled federal parliament the power to make laws in relation to Indigenous people. This meant that Indigenous people and non-Indigenous people were all required to follow the same laws set out by the government, and that Indigenous people would be...
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...that Aboriginal and Torres Strait Islander peoples have a much lower life expectancy than the general Australian population. Indigenous Australians born in the period 1996-2001 are estimated to have a life expectancy at birth of 59.4 years for males, and 64.8 years for females. This is approximately 16-17 years less than the overall Australian population born over the same period. (AIWH, 2011) The Australian Institute of Health and Welfare (2011) has identified narrowing this differential in life expectancy as a priority in health policy. Primary health care is based on the central premise that prevention is better than cure. The primary health care sector is the most vital in early detection of disease and its risk factors, and preventing disease complications, thus minimizing the cost of health care provisions downstream. (Couzos & Murray, 2008, p29) Sutherland and St George Hospitals are working hard with the local Aboriginal community to promote and improve the health of Indigenous people. The Aboriginal Early Childhood Service – operating out of Menai – is available to mothers (Aboriginal and non-Aboriginal) of Aboriginal children from birth to five years of age. The service announced, by Maxine Brennan (2011) is called Narrangy-Booris, meaning ‘Little Children’ in the local Dharawal language. Since the commencement of the service 12 months ago, Narrangy-Booris has made exceptional inroads in ‘closing the gap’ to health services by helping connect Aboriginal families...
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...1966 – Wave Hill Walk-off The Wake Hill Walk-off was a strike by 200 Gurindji house servants, stockmen and their families at Wave Hill cattle station in the Northern Territory on August 1966. The Aboriginal pastoral workers first conveyed their misery with the poor working conditions and the disrespectful treatment. The next year the group moved to a significance place to the Gurindji people, Wattie Creek. Vincent Lingiari and Mick Rangiari asked Frank Hardy to make a sign which had the word “Gurindji” across it. This showed that their animosity was much deeper than the wages and working conditions. Despite that these people could not read, they understood the significance and power of the sign. 1967 – Referendum On the 27th of May 1967, the Holt Government approved two modifications to the Australian constitution associating to the Indigenous Australians. Australians voted to change the constitution to permit the commonwealth to construct respectful laws for the Indigenous people anywhere they lived in Australia. It also allowed them to include Aboriginal people and incorporate them in the national census. The results for the referendum vote was 94 per cent of Australians voted a strong yes, with an outstanding majority of votes in all 6...
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...white Australian people are portrayed widely in society as the “normal”. A case study from another subject resonates with me when I think of white privilege and how I will not be subject to the same appalling levels of racism and discrimination as my Aboriginal and Torres Strait Islander family and friends will be, because I was born white. A lady had a stroke at a bus stop and was slumped over for hours, this lady was in this state but not one person stopped to see if she was alright, she survived and when this lady reflects on the event she talks about how people were just assuming because of her race that she was drunk or passed out, not that she had just suffered an emergency medical event. As a ‘white’ Australian person, I am not subject to the same poorer health outcomes as my friends and extended family who are Aboriginal and Torres Strait Islander people. White privilege affords me the ability to feel safe and comfortable accessing health care services, knowing that my health care beliefs will be respected and understood as they relate closely to the dominant western biomedical model approach to health care. As the biomedical model of health care continues to fail to acknowledge the core of Aboriginal and Torres Strait Islander peoples health beliefs; particularly the spiritual connections to land and the impact of this on overall health and wellbeing, many Indigenous Australian people do not feel safe or comfortable accessing the health care services they are so desperately...
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...The mabo decision was a significant event held in 1992, the mabo decision was an argument between the aboriginal and Torres strait islanders against Queensland. The argument was about the legal rights to the land of mer on the Torres strait which both Queensland government and aboriginal/Torres strait islanders believed they owned. The argument was so significant that it involved the high court of Australia to finalise the decision. Who Is Eddie Mabo and what is his perspective on the issue? Eddie mabo was a Torres strait islander, born in 1936 on the land of mer/Murry Island, located in the Torres strait. The land Eddie grew up on was controlled by Queensland government laws, and Eddie came to the realisation that the land that was lived...
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...Eddie Koiki Mabo Before I explain Who was Eddie Koiki Mabo? And What he did for Australia’s Indigenous people? I want all of you to know about Who are Australia’s Indigenous people? * An Aboriginal or Torres Strait Islander person is a person Of Aboriginal or Torres Strait Islander descent who Identifies as Aboriginal or Torres Strait Islander and is Accepted by the community with which he or she is Associated. Now Who was Eddie Koiki Mabo? Eddie ‘Koiki’ Mabo was born on 29 June 1936, in the community of Las on Mer, known as Murray Island in the Torres Strait. His birth name was Eddie Koiki Sambo Raised by Uncle Benny Mabo through a customary ‘Island adoption At the Age of 16 Eddie was exiled from the Murray Island for breaking customary Island law and he set off for the mainland where a new life was waiting for him. Eddie had many jobs including assistant Teacher, a cane cutter and a ground keeper etc. Learned a lot about Australian Land ownership Laws in Townsville at James Cook University when he was a ground keeper their and he used to go there and spend a lot of time in the library At the age of 37 Eddie was shocked to discover that the Land which was passed by hi ancestors (16 generations) was not legally recognised his own, Instead of accepting this injustice In 1770 British visit Australia and declared the land was Terra Nullius. Terra Nullius is a Latin Expression Which means Land belongs to nobody. In early 1980’s a land...
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...“Eddie Koiki Mabo’s legacy for the nation, and especially for Aboriginal and Torres Strait Islander peoples, is extraordinary” (Loos and Mabo, 2013 p. xxi). This essay will explore the life of Eddie Mabo and the Mabo case as well as discussing the affect his life has had on Australia as an inclusive nation today. The life of Eddie Mabo was more than most. He paved the way for Indigenous Australians in relation to equality and land rights. He is responsible for the abolishment of Terra Nullius and for the implementation of Native Title through the High Court of Australia, thus changing the lives of Aboriginal and Torres Strait Islanders forever. Despite the many hardships he faced throughout his life, Mabo was never discouraged from achieving what he believed to be right, irrelevant of how hard or how long it would take. When Captain James Cook...
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...Introduction- The National Aboriginal Community Controlled Health Organisation represents over one hundred and fifty Aboriginal communities across Australia (NAACHO 2014). NAACHO works with communities through using approaches such as planning, holistic approaches, policy development and implementation, aboriginal cultural integrity, and equity. “NACCHO represents local Aboriginal community control at a national level to ensure that Aboriginal people have greater access to effective health care across Australia” (NACCHO Summary 2004). These approaches help NAACHO to focus on the the health and wellbeing of Aboriginals to work towards the improvement of primary health care in Aboriginal communities. Research timeline – Topic sentence 1- The National Aboriginal Community Controlled Health Organisation was established in 1992. It replaced the older organisation, National Aboriginal and Islander health organisation (NAIHO) which was officially recognised in 1976. The reasons for this change was that Torres Strait Islander people wanted to establish their own organisation purely focused on Torres Strait Islanders, and their fight for independence. Supporting details- – Previous organisation’s before NAACHO – Royal Commission into Aboriginal Death in Custody Report – Explain – Aboriginal and Torres Strait Islander...
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...dispossession, displacement and protectionist policies that denied Aboriginal and Torres Strait Islander people basic rights, separated families and entrenched discrimination and inequalities. Over the past centuries there have been many changes in the attitudes and rights regarding the Aboriginal and Torres Strait Islander people. Despite the efforts by Australian government’s initiatives of ‘Closing the Gap’ in an attempt to address the inequalities between indigenous and white Australians there are still vast gaps in terms of socio-economic status, health care and welfare services, life expectancy, education, employment, housing ownership, land tenure and land rights. However, Aboriginal and Torres Strait Islander people still experience an ongoing prejudice and discrimination as a marginalised minority group. Therefore, there is still a great deal of negativity that needs addressing in our society. Aboriginal and Torres Strait Islander people still experience ongoing prejudice and discrimination as a marginalised minority group (Pedersen, Beven, Walker & Griffiths, 2004). Despite efforts by the government to address the inequalities, some Australian research finds a relationship between racism against Aboriginal and Torres Strait Islander people and the belief that such views are shared by the wider population (Pedersen & Griffiths, 2002). It is suggested that many Australians believe that Aboriginal and Torres strait Islander people have the right to equity, but they are perceived...
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