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Indigenous education and its merits and limitations
Effects of colonisation on australian aboriginals
Effects of colonisation on australian aboriginals
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Recommended: Indigenous education and its merits and limitations
The reason as to why we are asked to question and comprehend the effect of an 'imagined history' is to further develop our understanding of Indigenous and non-Indigenous experiences that will contribute to the contemporary pedagogies of today – to see how they will influence the classroom and students of the current and future generation. Since the White Australians predominantly believed in the act of driving Aboriginal racial extinction, its important to investigate the positioning and power the White people held over the Indigenous people through colonial possession – their values and beliefs controlled and wrote the history of Australia in their self centralized form.
The 'imagined history' has left permanent scars for the Indigenous
According to Keefe (1992:53) “Aboriginality is a complex social reality, only artificially explained by the abstract divisions of resistance and persistence’ and modern history demonstrates the connections between official education policies (or attitudes used by the dominant group) and key events in Aboriginal Australian history.
In the nineteenth century, the “History wars” became the fight between the most prominent historians revolving around the deception of frontier conflict between the labor and coalition. The debate aroused from the different interpretations of the violence that took place during the European colonization and to what degree. It became a crisis in history, emerging from the dispossession of the Aboriginal and Torres Strait Islanders (ATSI) that resulted in exclusion of their traditions and culture. The ATSI were the first people of Australia that brought along a different culture, language, kinship structures and a different way of life (Face the Facts, 2012). Post European colonization was a time where the ATSI people experienced disadvantage in the land they called home. With the paramount role as future educators, it demands proficient knowledge on the Australian history and one of the most influential moments in our history started from the first European settlers.
Jack Davis' No Sugar, first performed in 1985, is a post-colonial realist work written in protest of the 1988 Bicentenary celebrations. In this broadly applicable play, Davis highlights the discrimination against Aborigines between 1929 and 1934 and particularly its justification under the government policy of `protectionism'. Focusing on the experiences of the Millimurra family, No Sugar underscores the view of Aborigines as uncivilized, the attempt to assimilate them to white culture through Aboriginal reserves such as the Moore River Settlement, and the resilience and determination of Aborigines faced with almost complete disempowerment. A fundamental concern of No Sugar is the notion of the definition of power along racial lines. This concern would draw significantly different responses from original and contemporary, Aboriginal and White audiences. Economic, political and social power, but also the less tangible but equally valid linguistic power in the play is invariably held by Whites. That said, Aborigines are, to an extent, empowered by their own language and culture and their resilience in the face of oppression.
Hampton, R., & Toombs, M. (2013). Chapter 4: Indigenous Australian concepts of health and well-being. In Indigenous Australians and Health: The Wombat in the Room. (pp. 73-90). Oxford University Press: South Melbourne.
Within Australia, beginning from approximately the time of European settlement to late 1969, the Aboriginal population of Australia experienced the detrimental effects of the stolen generation. A majority of the abducted children were ’half-castes’, in which they had one white parent and the other of Aboriginal or Torres Strait Islander descent. Following the government policies, the European police and government continued the assimilation of Aboriginal children into ‘white’ society. Oblivious to the destruction and devastation they were causing, the British had believed that they were doing this for “their [Aborigines] own good”, that they were “protecting” them as their families and culture were deemed unfit to raise them. These beliefs caused ...
“Buy this”, “ Have That”, “Do this”. Everywhere I look, advertisements surround society and myself, keeping watchful eye on everyone and trying to push them in one direction. If they are successful, everyone will abide by them and be identical- assimilated into one. During the 1900s, this was no different, as the white man’s influence on Canada seeped into the assimilation of indigenous people. This was no simple task; however, with the enforcement of residential schools it was obvious that headway was being made. In addition, during these times, most natives moved to town and their culture began to fade into one of the English. Conversely there were some who remained close to their identities
The assimilation policy was a policy that existed between the 1940’s and the 1970’s, and replaced that of protectionism. Its purpose was to have all persons of aboriginal blood and mixed blood living like ‘white’ Australians, this established practice of removing Aboriginal children (generally half-bloods) from their homes was to bring them up without their culture, and they were encouraged to forget their aboriginal heritage. Children were placed in institutions where they could be 'trained' to take their place in white society. During the time of assimilation Aboriginal people were to be educated for full citizenship, and have access to public education, housing and services. However, most commonly aboriginal people did not receive equal rights and opportunities, for example, their wages were usually less than that paid to the white workers and they often did not receive recognition for the roles they played in the defence of Australia and their contribution to the cattle industry. It wasn’t until the early 1960’s that expendi...
1b. Consider one particular religious or Indigenous worldview (indicate clearly which one you have chosen – if choosing an Indigenous worldview, choose a specific Indigenous culture). What are some of the key ecological insights or ideas found in this worldview? How do these ideas compare with insights from deep ecology, ecofeminism, social ecology, or an ecological justice perspective (choose one and indicate it clearly)? In what ways are they similar or different? Are there particular insights or ideas from this religious or Indigenous worldview that could be problematic from an ecological perspective? Are there other ideas or resources found within this religious or Indigenous tradition that could help to counter these or to shift it towards
For the first two weeks of my class, I had no idea where I was headed in terms of my learning experience but I soon found out. During the first week we had to define “indigenous identity” which by the way was a foreign language to me. After I determined the meaning of it (because there were so many choices) I settled on the meaning “that what connects a person or people by their culture, race, beliefs and way of life”. I never considered or included myself a part of that definition because I thought it only pertained to people of other nations or countries. Eventually my thoughts and understanding changed. As I stated before my reading “Thinking Like an Anthropologist” Chapter Five, “What was This Practice or Idea Like in the past - The Temporal Question (2008, Omohundro, J.T. ), will be an excellent and informative guide for my research (in which it was). Also having to use Syncretism as a tool allowed me the opportunity to not only research the past but present rituals, beliefs, etc. of African Americans and how much they have changed over the years. Looking through this research as a critic allowed me to broaden my horizons not only about my culture but other cultures that are included in this identity. We were first introduced to two articles: The “Gebusi” and “Body Ritual of the Nacerima”. And I thought their rituals and beliefs were somewhat extreme, but then I realized if they looked at our society and our practices, they could consider the same thing about us. Having said that I decided that as an African-American woman, I was prepared to take that journey into the unknown, to investigate my culture, our accomplishments, and therefore have the ability to share my findings and observations with others. Week after week we w...
When writing the "big picture" histories, historians often overlook or exaggerate certain aspects of Australian history to make their point. Discuss with reference to one the recommended texts.
The British discovery and settlement of Australia would be known as a major victory in their eyes, but the road to get there is filled with questionable motives and disgusting truths. Perhaps the most prominent example of these truths is the countless acts of violence and war between the aboriginals and white settlers. Back and forth they fought against each other as the British began to eradicate their existence from a once heavily aboriginal populated land. There is clear documented evidence of these battles and bloodshed between the two sides, but how and why did it get to this point? What sparked this mutual hatred amongst the two sides that erupted into the slaughter of the aboriginals? By identifying the key factors of characteristics
Indigenous people are those that are native to an area. Throughout the world, there are many groups or tribes of people that have been taken over by the Europeans in their early conquests throughout the seventeenth and eighteenth centuries, by immigrating groups of individuals, and by greedy corporate businesses trying to take their land. The people indigenous to Australia, Brazil and South America, and Hawaii are currently fighting for their rights as people: the rights to own land, to be free from prejudice, and to have their lands protected from society.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
This is an incredible paragraph extracted from Bora Ring. This poem depicts perfectly of the European invasion of Australia. It shows how the traditions and stories are gone, how the hunting and rituals are gone and ‘lost in an alien tale’, the Europeans being the aliens. This poem also describes that it seemed as if the tradition of Aborigines was ‘breathed sleeping and forgot’. These are powerful words Judith Wright used to show how they Aborigines were quickly invaded and ‘forgotten’. This poem is an excellent example of why Australian students should study her poetry.
Second place after the Kadazan – Dusun is the Bajau community, which is the second largest and are mostly found in areas from Kota Kinabalu to Kota Belud and also some around the Semporna area. Originally, most of them are sea fearers as they are projected to be very brave and the West Coast Bajau community are now farmers and cattle breeders. They are also said to have migrated from Phillipines and most of them are Malays (Izzul 2012).