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Introduction to aboriginal culture in australia
Australian aboriginal culture
Introduction to aboriginal culture in australia
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Reciprocity is not a simple concept when it comes to the Aboriginal culture. It can mean many different things depending on the situation it is being used to define. Reciprocity may be the notion of taking care of your kin as they will do for you. It might be the give and take between families and communities in which everyone shares what they have. Reciprocity may be being held responsible for your kin’s actions. It might be the approximately equal trades conducted between nearby communities. It may be the taking of a life in exchange for another. Reciprocity may be taking care of things such that they will be there when required. Reciprocity is in part to do with survival, for example when food and supplies are shared. Eckermann (2010, p. 102) defines reciprocity in this manner: Principles of reciprocity are patterns of sharing based on clear rules and regulations, which define individuals' rights, duties and obligations within the structure of their kinship network. They exist in all Aboriginal communities. How these principles are manifest, however, differs in different communities and with different forms of family organisati ons. Reciprocity is a word not often used by Aboriginal Australians because it is simply their way of life, it is built into their way of living. It is in large part about respect, respect for all things. Aboriginal communities of course differ from one to the next, however, the fundamental ideals of each include reciprocity. This essay will explore the many aspects of reciprocity within the Aboriginal culture. This will be explored in relation to the social, economic, political, and spiritual spheres of Aboriginal life respective ly. Reciprocity in the social sphere of Aboriginal life is primarily... ... middle of paper ... ..., Aboriginal environmental impacts, UNSW Press, Sydney. Mowaljarlai, D & Malnic, J 1993, Yorro yorro = Everything standing up alive: spirit of the Kimberley, Magabala Books, Broome, Western Australia. Sercombe, H 2005, ‘The survival of the Indigenous economy: theoretical approaches’, Ngoonjook, no. 27, pp. 63-75, viewed 29 April 2011, http://search.informit.com.au.ezlibproxy.unisa.edu.au/fullText;res=APAFT;dn=200602520 Tibbett, K 2004, ‘Risk and economic reciprocity: An analysis of three regional Aboriginal food-sharing systems in late Holocene Australia’, Australian Archaeology, no. 58, pp. 7-10. Watson, I 2000, ‘Kaldowinyeri-Munaintya: in the beginning’, Flinders Journal of Law Reform, vol. 4, no. 1, pp. 3-17. Watson, I 2002, Looking at you looking at me: Aboriginal culture and the history of the South-east of South Australia, vol. 1, Nairne, South Australia.
In the novel ‘Us Mob Walawurru’ Composed by David Spillman and Lisa Wilyuka we observe the life of a young Aboriginal girl and the dilemmas that she and the Luritja people must face. The narrative illustrates the significance of respect in the Luritja tribe. It is presented that respect is shown to all cultures and backgrounds which makes a very caring and joyful atmosphere. The Walawurru community honour their laws and guidelines, and use the land with great admiration. Although in times disrespect is shown by some of the Walawurru members, overall respect is an extremely important aspect in the Walawurru people’s lives.
The two forms of traditional Aboriginal law were ‘sacred’ and ‘secular’ laws. Sacred laws were entrusted to the elders, teaching Aboriginal customs, acceptable behaviour, and adequate use of the land. Secular laws focused on the responsibilities of individuals. There were also ‘secret’ laws and different people...
There are various Aboriginal tribes throughout Australia. The Yolngu, a north eastern Australian Aboriginal tribe, will be the the primary focus of this paper as they are also the primary
Within the Hornsby Shire there are more than 900 landmarks and indicators of the occurrence of an Aboriginal settlement as a result from the local tribe, the Guringai people. A major place of significance is through the up keeping and findings within the ‘Ku-ring-gai Chase National Park.’ “Sir Henry Copeland (Australian Politician) named this location after the Aboriginal tribe whilst chase is an English word meaning an enclose land where animals were kept for hunting” (Hornsby Shire Council, n.d.) Throughout the landmark Aboriginal paintings, carvings, engravings, middens...
In this paper, I will consider James Tully’s argument for an element “sharing” in a just relationship between Aboriginal and non-Aboriginal people of Canada. I will claim that “sharing” is one of principles to the relationship between Aboriginal and non-Aboriginal people who has connection with economic, political and legal relations. I will argue, that it is important to build “sharing” into a new, postcolonial relationship since it brings beneficial to country. I will also state proponent view with James Tully’s discussion that utilization of “sharing” to economic, political, and legal relations is essential to our society.
The East Kimberly region of Western Australia has been depict as a place of ‘grinding poverty, violence and racist exclusion in which so many Aboriginal people in the east Kimberley live, and yet at the same time through art it communicate the beauty and grandeur of their lives. ‘For those trying to communicate through art with the issue of death, harsh, pain and even compassion, were seen as necessary to maintain memories and record of Aboriginal historical events. The thirst for telling such companionate story is not easily interpreted, however, if we look at history we could see the influence of real tradition of aboriginal art emerge.
Indigenous People. In evaluating the Legal System’s response to Indigenous People and it’s achieving of justice, an outline of the history of Indigenous Australians - before and during settlement - as well as their status in Australian society today must be made. The dispossession of their land and culture has deprived Indigenous People of economic revenue that the land would have provided if not colonised, as well as their ... ... middle of paper ... ...
2002 The Post-Colonial Virtue of Aboriginal Art Zeitschrift für Ethnologie , Bd. 127, H. 2, pp. 223-240 http://www.jstor.org/stable/25842867
Bourke, E and Edwards, B. 1994. Aboriginal Australia. St Lucia, Queensland: University of Queensland Press.
Reynolds, H. (1990). With The White People: The crucial role of Aborigines in the exploration and development of Australia. Australia: Penguin Books
ANTAR. (2014). Justice, Rights and Respect for Australia's First Peoples. Retrieved 05/12, 2014, Retrieved from http://antar.org.au/resources/cr-campaigner-kit?sid=3726
The indigenous Australian culture is one of the world’s oldest living cultures. Despite the negligence and the misunderstanding from the Europeans, Aboriginals were able to keep their culture alive by passing their knowledge by arts, rituals, performances and stories from one generation to another. Each tribe has its own language and way of using certain tools; however the sharing of knowledge with other tribes helps them survive with a bit easier with the usage of efficient yet primitive tools which helps a culture stay alive. Speaking and teaching the language as well as the protection of sacred sites and objects helps the culture stay...
Aboriginal people groups depended on an assortment of unmistakable approaches to sort out their political frameworks and establishments prior to contact with Europeans. Later, a considerable amount of these establishments were overlooked or legitimately stifled while the national government endeavored to force a uniform arrangement of limitlessly distinctive Euro-Canadian political goals on Aboriginal social orders. For some Aboriginal people groups, self-government is seen as an approach to recover control over the administration of matters that straightforwardly influence them and to safeguard their social characters. Self-government is alluded to as an inherent right, a previous right established in Aboriginal people groups' long occupation
Barsh, R. 2005. Aboriginal peoples and the justice system: Report of the national round table on Aboriginal justice issues (Book Review). Great Plains Research, 359-362.
Australia’s Indigenous people are thought to have reached the continent between 60 000 and 80 000 years ago. Over the thousands of years since then, a complex customary legal system have developed, strongly linked to the notion of kinship and based on oral tradition. The indigenous people were not seen as have a political culture or system for law. They were denied the access to basic human right e.g., the right to land ownership. Their cultural values of indigenous people became lost. They lost their traditional lifestyle and became disconnected socially. This means that they were unable to pass down their heritage and also were disconnected from the new occupants of the land.