Indigenous or Aboriginal Studies

From the nineteenth century to the present day, external peoples, companies, and governments have perpetrated disrespectful attitudes and behaviours toward Amazonian Originary Peoples. In response, Originary Peoples have increasingly adopted their own protocols of respectful interactions with external actors. However, research on the development and implementation of intercultural understandings of “respect” in pluri-cultural interactions has been scarce. Drawing on findings from collaborative research in the Peruvian Amazon, this article explores how Asheninka and Yine perspectives and practices of “respect” inform and could transform euro-centric conceptions and hegemonic consultation processes based on “mutual respect,” proposing instead a practice of “intercultural respect.” The study was initiated at the invitation of Asheninka and Yine community members themselves. Long-term relationships catalysed an invitation to co-design a community-based collective endeavour, which began in 2015. The discussion and findings presented in this article are part of a larger project that attempts to portray how Asheninka and Yine collaborating communities want to be respected under their own terms. This collaborative work proposes: 1. An Originary methodology; 2. A paradigm-encounter frame; and 3. Ten principles to guide “intercultural respect” for the Peruvian Amazon.

In order to accept this Student Recruiter agreement with the College of Mental Health Counselling, you must believe in and agree with the value of learning about counselling through the online course described at www.ctihalifax.com, and you must act in good faith accepting that the College will remunerate you as per the terms of this agreement in #5 below. Because a Student Recruiter must communicate the following, therefore completing the below steps is considered a Skill Test in order to qualify. When the College receives full tuition from your first referral, you will be considered a Student Recruiter.

NATIVE MESSENGERS OF GOD IN CANADA?:
A TEST CASE FOR BAHA’I UNIVERSALISM (1996)

*** Christopher Buck, “Native Messengers of God in Canada?: A Test Case for Baha’i Universalism.” Baha’i Studies Review 6 (1996): 97–133.

*** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1994.

EPILOGUE

Thereupon Tekanawitaˀ [Deganawida, the Peacemaker] stood up in the center of the gathering place, and then he said, “First I will answer what it means to say, ‘Now it is arriving, the Good Message.’ This indeed, is what it means: When it stops, the slaughter of your own people who live here on earth, then everywhere peace will come about, by day and also by night, and it will come about that as one travels around, everyone will be related. …

Now again, secondly, I say, ‘Now it is arriving, the power,’ and this means that the different nations, all the nations, will become just a single one, and the Great Law will come into being, so that now all will be related to each other, and there will come to be just a single family, and in the future, in days to come, this family will continue on.

Now in turn, the other, my third saying, ‘Now it is arriving, the Peace,’ this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, then there will be peace as they roam about by day and also by night. …

Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.” …

When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal things everybody will live by; these will be the great values among the people.”

– Chief John Arthur Gibson, Concerning the League: The Iroquois League as Dictated in Onondaga, newly elicited, edited and translated by Hanni Woodbury in Collaboration with Reg Henry and Harry Webster on the Basis of A.A. Goldenweiser’s Manuscript. Memoir 9 (Winnipeg: Algonquian and Iroquoian Linguistics, 1992): 36–41. 

ABSTRACT

Academic and popular interest has lent prestige to native spirituality and has brought it into prominence. The United Nations proclamation of 1993 as the International Year of Indigenous People gave native peoples international recognition. A corresponding interest in native culture has “valorised” (brought respect to) native spirituality.

The National Spiritual Assembly of the Bahá’ís of Canada took a position of advocacy on behalf of First Nations Canadians in its formal submission to the Royal Commission on Aboriginal Peoples in the fall of 1993. The strong native presence in Canadian Bahá’í community life raises the question of the place of native spirituality within a Bahá’í worldview.

Homefront “pioneers” have extended Bahá’í universalism to a recognition of the richness and authenticity of native cultural values. Such recognition has been supported by local Bahá’í policy, as attested in teaching pamphlets addressed to native peoples, in which the concept of First World messengers of God has been validated. Although theoretically acknowledged, explicit recognition of native messengers of God has yet to be formalised in Bahá’í doctrine.

This study discusses the possibilities of incorporating the principle of “Messengers of God to Indigenous Peoples” within formal Bahá’í doctrine, reflecting a development that has already taken place in popular Bahá’í belief in the North American context. A hitherto under-studied Persian text of ‘Abdu’l-Bahá establishes the principle in such a way that its explicit enunciation is now possible.

The problem of historical attestation remains. The prophetic credentials of Iroquois culture hero and statesman Deganawida are critically examined as a test case. The legend of Deganawida has a kernel of historicity overlaid by hagiography, with admitted Christian influence. Nonetheless, if the Bahá’í principle of “Progressive Revelation” can assimilate the Amerindian spiritual legacy as distinct from and developmentally asynchronous with Irano-Semitic and Sino-Indic religious histories, then it might be possible to accord Deganawida a provisional status with Bahá’í prophetology, and still affirm Bahá’u’lláh’s unific role in world history, as oral cultures take their place alongside the more familiar “literate” traditions.

https://www.academia.edu/36294314/_Native_Messengers_of_God_in_Canada_1996_

Federally-recognized tribes must adapt to many ecological challenges arising from climate change, from the effects of glacier retreat on the habitats of culturally significant species to how sea level rise forces human communities to relocate. The governmental and social institutions supporting tribes in adapting to climate change are often constrained by political obstructions, raising concerns about justice. Beyond typical uses of justice, which call attention to violations of formal rights or to considerations about the degree to which some populations may have caused anthropogenic climate change, a justice framework should guide how leaders, scientists and professionals of all heritages and who work with or for federally-recognized tribes understand what actions are morally essential for supporting tribes’ adaptation efforts. This paper motivates a shift to a forward-looking framework of justice. The framework situates justice within the systems of responsibilities that matter to tribes and many others, which range from webs of inter-species relationships to government-to-government partnerships. Justice is achieved when these systems of responsibilities operate in ways that support the continued flourishing of tribal communities.

Alcohol management plans are used as a central device in government policies
for reducing alcohol-related harms among Indigenous Australians, particularly in remote
locations. AMPs have been viewed as a viable way of creating a new and effective means to
combat a range of alcohol problems through the use of local community control over alcohol
availability and management of alcohol-related problems. However, there are many
challenges in developing and implementing AMPs in Australia. This paper discusses some of
the more critical factors impacting on AMP effectiveness through addressing the complex
contextual environments of AMPs, exploring their weaknesses and strengths in specific
settings. Some of the key themes explored include issues associated with complex and
intersecting, multi-tiered government policy and legislation, and the local implications of the
contested interests of industry, public health, communities and government. The paper
concludes with an exploration of how these findings can inform local, State, Territory and
Federal policy in developing more effective, inclusive AMPs, particularly within Indigenous
community contexts.

As historians are becoming more aware of the diversity of the Australian prisoner of war experience during the Second World War, increasing numbers of Indigenous Australians' stories are being identified. Through the combined hard work of researchers, families, and communities, a more complete picture of Aboriginal prisoner-of-war experiences is emerging.

Este artículo busca contribuir a una evaluación crítica de la educación intercultural bilingüe (EIB), modelo educativo con al menos cinco décadas de desarrollo conceptual e implementación en Latinoamérica. Cuando este término se acuñó y la EIB comenzó a influir en la toma de decisiones educativas, las poblaciones amerindias eran en su mayoría monolingües y sus asentamientos principalmente rurales y distantes de las sedes de la hegemonía y el poder. La situación ahora es diferente, pues los individuos y las familias indígenas están también en las ciudades, y hoy afirman su indigeneidad más que antes. A la luz de estas profundas transformaciones políticas, sociales, culturales y económicas, se examina la evolución de la EIB para determinar si todavía responde a las diferentes necesidades y expectativas de los niños, jóvenes y adultos indígenas, así como a los igualmente diversos contextos sociolingüísticos que se han configurado a lo largo de la historia de minorización de las sociedades indígenas.

Analizamos la EIB con los lentes de la ideología del lenguaje, la política y la planificación y también desde la pedagogía. Se concluye con un análisis de los desafíos que enfrenta la EIB e identifica posibles nuevos horizontes para estos y otros emprendimientos político-pedagógicos indígenas.

Palabras clave: Agencia; bilingüismo; interculturalidad; multiculturalismo; multilingüismo; política y planificación lingüística; reforma educativa; revitalización.

The Importance of Being Anachronistic: Contemporary Aboriginal Art and Museum Reparations focuses on the role of time in contemporary art and introduces anachrony as a method for subverting the colonial archive. This publication takes as its subject Trawlwoolway artist Julie Gough’s The Lost World (Part 2) exhibition and intervention
in the Cambridge Museum of Archaeology
and Anthropology.
The Importance of Being Anachronistic is a peer-reviewed publication, and a collaboration between the journals Discipline and Third Text.

This study demonstrates that that the lion’s share of everyday policing and patrol in Onion Lake and Ahtahkakoop is  administered by Peacekeepers and that their withdrawal would result in a significant impact on the effectiveness of the RCMP who
heavily rely on their assistance and guidance. The vast majority of respondents do not wish to see the Peacekeepers become a police service under the “self-administered” option of the FNPP. Without exception, however, Peacekeepers, administrators, and
RCMP officers believe the Peacekeepers need funding for  standardized training, better equipment, and uniforms as well as more formalized information sharing with the RCMP.
Under the current parameters of the FNPP, however, no such remedy is available. Without a change in the FNPP, the Peacekeepers will continue to act as underpaid, overworked and minimally trained first responders and role models upon whom the RCMP is, by their own admission, heavily dependent but unable to support. Given this state of affairs, it is recommended that the FNPP be revisited to allow for the possibility of plural forms of policing outside the First Nations Self- Administered (FNSA) and RCMP Community Tripartite Agreements (RCMP CTA) .
Peacekeepers are inexpensive and very effective. It would take very little to expand and improve their service provision and thereby free up the RCMP to also engage in more proactive and culturally appropriate mentorship and community involvement.

"When Ezra Pound quipped in a letter to R.P. Blackmur in 1924 that ‘one can no longer put Mt Purgatory forty miles high in the midst of Australian sheep land’, he was of course mocking the medieval cosmography of Dante’s La Divina Commedia, which locates Mount Purgatory in the Antipodes..."

"This project involved several components: a review of the national and international literature in regard to the transition to school; an analysis of quantitative data, and consultations with a range of key stakeholders including a series of case study visits to different kinds of prior-to-school education settings. The objective of these research elements was to ensure the reports and guidelines developed through the project are well grounded in practice".
The project also involved visits to a range of settings where Aboriginal children were transitioning into school that were recommended as best practice by the state and territory based education departments. These are written up as case studies within the report.

In this paper we use key learnings from the Cooperative Research Centre for Remote Economic Participation (CRC REP), Remote Education Systems and Pathways to Employment research projects to critique the white paper on Developing the North and the potential of such a future to unleash the norths potential. With very little about how to maximise the values of Aboriginal peoples or even a recognition of the availability of an Aboriginal workforce, we ask how this traditionally orientated development proposal will build strengths and capacities within the North, not simply contribute to Gross National Product (GNP). From a strong research base we highlight flawed assumptions behind current Aboriginal employment strategies and what does and does not work in terms of local Aboriginal workforce development. Through this we point to an extensive gap in innovation with industry and entrepreneurial activity limited to five growth sectors. Finally, drawing on the results and implications of our respective research projects, we propose some ways in which industries, regulators, legislators and government sponsored innovation initiatives could respond to better harness the latent potential of Aboriginal peoples and communities.

"Encounters at the Heart of the World" is a portrayal of Mandan survivance, in the face of Christian missionaries, proto-capitalist traders, Old World plagues, colonial usurpers, new technologies, and American military force. In Fenn's hands, the interwoven episodes of trade, war, and pestilence force the Mandan more than once to their last resources and yet fail to eradicate them as a People. Again and again, the Mandan suffer; but even as they reel with the various onslaughts, interventions, and devastations, they learn and improvise and carry forward their unique ways in new circumstances.  Fenn's energy and deep attachment to the Mandan as a living People inform the book from the first page to the last. She tells us in the first paragraph of the Preface that the Mandan "have lived here...for centuries." Not once does she slip into the past tense so often used by writers about Indians. In the Acknowledgements section at the end, she refers to "my little sisters in the Goose Society" and gives thanks "for gifts at once physical, spiritual, and intellectual." The reader of "Encounters at the Heart of the World" encounters the heart of the Mandan, and through their iconic history as a people of the plains learns something of the history of the world.

Churingas
A churinga (of Central Australia) is a very sacred object which represents the ancestral and the
individual spirit of its owner. Each tribe is divided into totems related to animals, plants or objects,
and the legends and relationship of each totemic group are recorded on the churingas. The churinga
is an oval or elongated slab or stone or wood which can be either rounded or pointed at both ends.
The size of the smallest churinga is only one inch, but large stone ones may be about three feet
long, while those from Western Australia are chiefly made from wood and vary considerably in size,
some of them reaching a length of seventeen feet. The large ones are known as, dancing-boards.
Some Central Australian wooden churingas have a small hole drilled through one end, and if a
string is fastened through it they can be whirled round. They produce a loud humming sound which
the women believe to be the voice of a dangerous spirit. These churingas are called bullroarers.
Many churingas are manufactured with great care and patience, and beautiful highly
conventionalized designs are engraved on them by means of possum teeth. The churingas are
sacred, and they can be seen only by initiated men during the time of ceremony. At other times they
are carefully wrapped in bark or skins and hidden in sacred places. Women and children are not
allowed to see them, and the breaking of this rule is punishable by death or blinding. The churingas
are known to exist in many parts of Australia, but the finest decorated stone ones come from Central
Australia. Conventionalized designs on these record legends, and the various symbols will help the
man who knows the legend to recite it correctly. This is well shown in the British Museum on a
churinga of the grasshopper totem of the Ngalia tribe from Central Australia

As the advent of the 'postmodern' and theoretically appointed 'postcolonial' ages have brought to the forefront of academic attention, the global history of First Peoples has been mired and desecrated by countless aspects of Judaeo-Christian colonialism and imperialism which have persisted far longer than they ever should have. And of course, as the Sapir-Whorf hypothesis posits that languages not only influence but may even entirely construct our realities and the perspectives they are formed from -something which colonial forces were obviously acutely aware of when they imposed linguistic hegemonies to overtake, erase, assimilate and replace First Peoples’ languages and beliefs with languages such as English, French and Spanish and the socio-political and religious realities embedded within them- it follows logically that the creative and activist translation of these colonial histories and the poetry, writings, myths and stories which were oftentimes partially born as an anticolonial reaction to them, as well as the cultural revival of ancient traditional practices and belief systems to counter these sordid realities, are necessarily a quintessential part of properly honouring these First Peoples and cultures of the Rainbow Tribes and Medicine Wheel, indeed to all of existence.


As such, self-translation is even moreso primordial to the emancipation from neocolonial realities Native, Métis, Inuit and multiethnic/diasporic peoples in general find themselves embedded within -much against their own will- since it allows for a direct expression of their  realities and experiences within eurocentrically linguistic constructs which, without their own anticolonial and activist backgrounds and the ability to self-determine the semantic fields and parameters of what is originally being expressed in their poetry, writings, stories and myths, has otherwise often been lost -or at the very least significantly distorted and/or corrupted/repurposed- by translators who, even with the best of intentions, could not possibly have fully rendered the depth, intensity, complexity and soulful nature of an experience which they had not personally lived, and had likely been quite detached from in terms of their understanding of it.

In the Hunter Valley of New South Wales, Australia, a deeply worrying trend has emerged where the approval of major mining projects is predicated on the rescinding of areas previously set aside to conserve environmental, including heritage, values. Here, I want to explore the juxtaposition of a landmark dual listing for the well-known and highly culturally significant rock art site of Baiame Cave, against the devastating impacts on community well-being posed by the extension of the Mt Thorley Walkworth Mine. The long-awaited judicial recognition of place attachment and the acknowledgment of negative consequences for community well-being via landscape-scale transformations from mining at the village of Bul-ga appear at odds with the almost simultaneous dual listing of the nearby Baiame Cave as an Aboriginal Place and a place of State Significance (inscribed on the NSW Heritage List). This case study adds to a burgeoning global literature on the complex impacts mining and other large-scale industrial activities have on indigenous heritage. The frightening example given here should serve to raise scrutiny for legislative processes and decision-making frameworks governing heritage protection everywhere.

This article argues that the (Western-oriented) right to religion has been proven inadequate in protecting Indigenous Peoples’ rights. It recognizes that this is partly because of the distinctive characteristics of Indigenous religions, which differ from other dominant religions, but also because of the way in which religion has been used by colonialism with dramatic effects on Indigenous Peoples and their beliefs, spiritualities, and worldviews. The article focuses on Latin America to argue further that in addition to colonialism, the early Constitutions also attacked Indigenous religions. As Indigenous rights are more acknowledged in Latin America, we take this region as an excellent, albeit painful, example of how Indigenous religions have been pushed aside even in the most positive contexts. The article uses the constitutional and legal arrangements in Latin American states, mainly Ecuador and Bolivia, to critically assess the protection that these favorable to Indigenous People...

On 21st June 2007, Alexis Wright won Australia’s most prestigious literary
award, the Miles Franklin Prize, for Carpentaria (2006) and received broad national
attention as the first Indigenous Australian to be its sole recipient. This recognition of
Indigenous cultural output coincided with the Federal decision to intervene the highlytroubled,
dysfunctional Aboriginal population in remote communities of the Northern
Territory with a military and police task force. This paradox of recognition-repression
highlights the tense edges of the Indigenous/non-Indigenous interface in contemporary
Australia and reveals the continuing gap between Indigenous fact and fiction, reality
and hope for a better future. As a textual locus of Indigenous cultural regeneration,
Carpentaria questions the invasive nature of the Federal intervention in several ways.
Not only does the novel stand out for bending Western literary genres into an
Indigenous story-telling mode, but also for having “Dreamtime Narrative” critically
engage with the neo-colonial management of Australian resources and human relations.
Mainstream readers are exposed to the “strange cultural survival” (Bhabha 1990: 320)
of the Indigenous diaspora that proposes drastic solutions for the devastation wreaked
upon the Australian land through capitalism and its cultural corollaries. This article
contextualises Wright’s fiction within wider developments in recent Indigenous
literature and history, and traces how her awarded novel Carpentaria activates an
Aboriginal epistemology of understanding human and country which defies mainstream
politics of I/intervention and beckons towards a fresh beginning for Australia through a
profound change of paradigm.
Key words: Alexis Wright; Indigenous Australian literature; Northern Territory
Intervention

This chapter examines the cultural history of Naga tattoo through the voices of Naga elders, a contemporary Naga tattoo artist, Naga writers, among others. One hundred years ago, tattoo was considered everyday wear with a precise and detailed system of codes and socio- religious meanings attached to it. Post-missionization the Naga tattoo was demonized, condemned, and gradually abandoned until the last decade with the re-emergence of an ethnic fashion and cultural revival movement that includes the neo-Naga tattoo. I argue here that Naga artists and writers are actively reshaping the future of the Naga tattoo through art, design, and innovative publications. They give new expression to an inerasable and unquestionable mark of ethnic identity, and in the process may revive the Naga tattoo from the brink of extinction.

Available now from UBC Press and the University of Washington Press
*Awarded the 2019 Federation for the Humanities and Social Sciences Canada Prize
*Award the 2018 Canadian Studies Book Prize
*Short-listed for the 2019 Wilson Prize in Canadian History

Lacrosse has been a central element of Indigenous cultures for centuries, but once non-Indigenous players entered the sport, it became a site of appropriation – then reclamation – of Indigenous identities. The Creator’s Game focuses on the history of lacrosse in Indigenous communities from the 1860s to the 1990s, exploring Indigenous-non-Indigenous relations and Indigenous identity formation. While the game was being appropriated in the process of constructing a new identity for the nation-state of Canada, it was also being used by Indigenous peoples to resist residential school experiences, initiate pan-Indigenous political mobilization, and articulate Indigenous sovereignty. This engaging and innovative book provides a unique view of Indigenous self-determination and nationhood in the face of settler-colonialism.

The Creator’s Game will be of interest to scholars and students of Canadian history, Indigenous studies, political science, sociology, and sports history.

This book (that is called a discussion paper) argues for the centrality of Aboriginal Spirituality in the practice of social and emotional wellbeing and for applications in all areas of Aboriginal development.

Although often mentioned in the literature on Aboriginal health and social and emotional wellbeing, Spirituality has been in danger of becoming one of the undefined terms—like wellbeing, community, identity—that are used in various contexts and with various meanings attached, and in ways that obscure the reality of Indigenous Australian knowledges, philosophies and practices. In common with terms such as the Dreaming, it has lost significant meaning when translated into English.

This book importantly defines Aboriginal Spirituality by privileging the voices of Aboriginal people themselves and those of well-respected observers of Aboriginal culture. It demonstrates how those who are well exemplify Spirituality in everyday life and cultural expression. Having commonalities with international Indigenous groups, it is also deeply appreciated by non-Aboriginal people who understand and value the different ontologies (understandings of what it means to be), epistemologies (as ways of knowing) and axiologies (the bases of values and ethics) that Aboriginal philosophy embodies, as potential value to all peoples.

Spirituality includes Indigenous Australian knowledges that have informed ways of being, and thus wellbeing, since before the time of colonisation, ways that have been subsequently demeaned and devalued. Colonial processes have wrought changes to this knowledge base and now Indigenous Australian knowledges stand in a very particular relationship of critical dialogue with those introduced knowledges that have oppressed them.

Spirituality is the philosophical basis of a culturally derived and wholistic concept of personhood, what it means to be a person, the nature of relationships to others and to the natural and material world, and thus represents strengths and difficulties facing those who seek to assist Aboriginal Australians to become well.

This book questions the advisability of approaches that incorporate an Aboriginal perspective or cultural awareness as an overlay to the Western practices of dealing with mental health issues. Western practices have developed out of an entirely different concept of personhood, development of the individual and relationships to the wider world, and further research in this area, particularly incorporating the voices of Aboriginal and Torres Strait Islander people, is critical to ways forward.

HUNDREDS of indigenous artefacts have been uncovered in areas of the Boyne Valley as part of a cultural heritage project.
Archaeologist Dr Alice Gorman said excavation works were being carried out in the various creek areas expected to be inundated with water after the Lake Awoonga wall-raising project.

The purpose of the article is to critique the United Nations Permanent Forum on Indigenous Issues from the point of view of its (self-declared) role as the implementing body of the Declaration on the Rights of Indigenous Peoples. Our main concern lies with what the activities of the Permanent Forum entail with regard to the scope and substance of Indigenous rights, with a focus on human rights as distinct from a group right of self-determination. The article hinges on a detailed analysis of the processes through which the Permanent Forum has sought to create and define its own mandate. These processes have involved a marginalisation or co-option of ʻotherʼ voices in the field of Indigenous rights, testifying to the capacity of international organisations and the state system they represent to ʻderadicaliseʼ Indigenous resistance.

‘All Australian children deserve to know the country that they share through the stories that Aboriginal people can tell them,’ write Gladys Idjirrimoonra Milroy and Jill Milroy (2008: 42). If country and story, place and voice are intertwined, it is vital that we make space in Australian creative writing classrooms for the reading and writing of Australian Indigenous story. What principles and questions can allow us to begin? We propose six groundings for this work:

Indigenous story is literary history, literary history is creative power.
We do culture together: culture becomes in collaboration, conscious or unconscious.
There is no such thing as Indigenous story, and yet it can be performed and known.
Country speaks, to our conceptions of voice and point of view.
History and memory are written in the land and on the body in bodies of practice.
Story transmits narrative responsibility.  Narrative responsibility requires fierce listening.
This two-part paper will discuss each of these groundings as orienting and motivating principles for work we do as teachers of introductory creative writing units at the University of Canberra.

A medical anthropological observation of the current gap in the Australian Indigenous Health Care system;

Nguiu a small mining town that is located on Bathurst Island in the Northern Territory, there resides a dual occupancy of white Anglo-Saxon miners and native Australian aboriginals. There is an obvious divide in the remote community of Nguiu, between the affluent mining industry boasting opportunity and privilege, and the natives who dwell there in poor quality living arrangements, mostly consisting of shared commission housing. The town has experienced the highest suicide rates in Australia, ten times the national average and mostly aboriginal. It’s clear that unequal power relationships are at play here, the re-enculturation of western influence has predisposed a transitional illness. As contemporary aboriginals struggle to cope and adapt; biomedical solutions are mostly not considered conducive to the healing process (ABC, 2008; Schub & Smith, 2016).

La trajectoire d’Albert Widders, Aborigène australien, permet d’historiciser le modèle ségrégatif qui a dominé le Sud-Est de l’Australie au XXe siècle. Sa vie semble en effet avoir été coupée en deux par l’apparition d’un ordre ségrégatif. Né dans les années 1840, Albert était, dans la première partie de sa vie, assez bien intégré au monde des colons blancs, au point d’épouser une femme européenne. Suite à l’effondrement de son mariage, il a cependant quitté la région et formé une nouvelle famille, cette fois avec une femme aborigène. De ces deux mariages sont issues deux « branches » d’une famille – l’une dans le monde aborigène, l’autre dans le monde « européen » – dont les destins sociaux contrastés permettent d’appréhender avec un regard nouveau les transformations des relations raciales en Australie du Sud-Est, marquées par l’avènement, au XXe siècle, d’une dichotomie rigide séparant « Noirs » et « Blancs ».

Hvilke konsekvenser har 70 dr med sovjetiske reformer hatt for de russiske samenes etnopolitiske organisering etter 1989? F0rste del av denne artikkelen tar for seg utviklingen av de russiske samenes etnopolitiske organisasjoner og lederskap pa 1990-tallet. I andre del belyses sammenhengen mellom dennepostsovjetiske utviklingen og politikken i sovjettiden.

This presentation outlines some of the myths that are promulgated about remote communities and schools in Australia. Please refer to other lectures for detailed information. This is just a summary of findings presented as a lecture to a group of undergraduate students at Flinders University.

Published in the Winter 2014 issue of C Magazine, this article analyzes how artist Ursula Johnson unsettles and engages non-Aboriginal spectators toward gaining new perspectives on Aboriginal culture and identity and Aboriginal-colonizer relations. In her solo exhibition Mi'kwite'tmn (Do You Remember), both installation and performance work challenge traditional museological display of Aboriginal/Indigenous objects of material culture; in "The Archive Room," for example, Johnson's "o'pltek" (a Mi'kmaw word that can be translated as "it is not right") basket forms reveal the disconnect between Aboriginal cultures and the imposed interpretations on the part of Western museums. Ultimately, such "wrongs" work towards a collective revisioning of identities, both colonizer-settler and Aboriginal.