Suchergebnisse

The coast of the Northern Territory in Australia boasts some of the world's best fishing and hosts a lucrative commercial fishing industry. The Northern Territory is also home to over 50,000 Aboriginal people who rely on these waters for their subsistence and livelihood. However, the Aboriginal population is effectively barred from participating in the commercial fishing industry by Territory regulations and economic disadvantage. In July 2008, ten years of litigation over access to coastal waters adjoining Aboriginal land in the Northern Territory culminated with the High Court's decision in Northern Territory of Australia v. Arnhem Land Aboriginal Trust. The High Court recognized that the Aboriginal landowners had estates in fee simple to the tidal waters adjoining their land. While the High Court recognized the boundaries of Aboriginal lands extend over intertidal land, it did not analyze the potential conflict between property interests of the Aboriginal landowners and those rights conferred by a fishing license. This limitation was partially based on the Court's ruling that a license issued under the Northern Territory's Fisheries Act, without more, does not grant permission to enter and take fish from the Aboriginal intertidal waters. However, the decision left open the possibility that the Northern Territory could enact new legislation or amend the Fishing Act in order to augment the Territory's authority to regulate in the granted intertidal waters. This comment argues that unless the Northern Territory acts in accordance with Aboriginal best interests and in cooperation with Aboriginal landowners, such future legislation would likely conflict with Commonwealth law enacted for the benefit of the Aboriginal population.

Chapter Ten: Reassessing Indigenous Self-Determination in Rolf de Heer's Charlie's Country (2014)Chapter Eleven: "An Australian Government Initiative: Criminal"; Chapter Twelve: Imposed Solutions versus Local Aspirations; Chapter Thirteen: The Protector of Aborigines in Colonial Western Australia; Chapter Fourteen: "Who Are the Aborigines?"; Contributors; Index

The economies of remote Indigenous settlements are dominated by public finances. The current system of governing public finance is highly saturated, fragmented and centralised, and this has a corrosive effect on local governance capability. The political accountability of leaders to their constituents is weakened in favour of an administrative accountability 'upwards' to higher authorities. New Public Management reforms have promoted administrative deconcentration, over political devolution, and this has been accompanied by an influx of public servants, Non‐Government Organisations (NGOs) and private contractors, and a decline in Indigenous organisations and local government. The end result in many settlements is a marked disengagement of Indigenous people in their own governance. There is evidence of considerable political capabilities existing within local government electorates. Decentralised financing arrangements can be used to catalyse these capabilities and then address deficits in administrative and technical performance.

Groups at seasonal risk for deliberate self-harm (DSH) vary according to their geographic location. It is unknown, however, if seasonal risk factors for DSH are associated with place of birth or place of residence as these are confounded in all studies to date. In order to disaggregate place of birth from place of residence we examined general and seasonal risk factors for DSH in three different population birth groups living in Western Australia: Australian Aborigines, Australian born non-Aborigines, and UK migrants. We found Aborigines are at much higher general risk for DSH than non-Aborigines, but are not at seasonal risk, whereas non-Aboriginal Australians and UK migrants are. For UK migrants, this is only found for females. For all groups at seasonal risk this peaks during the austral (southern hemisphere) spring/summer. Furthermore, non-Aboriginal Australians and UK migrants show a consistent pattern of increased case fatality with increasing age. In contrast, case fatality does not increase with age among Australian Aborigines. Overall, despite living in the same environment, the three birth groups show different patterns of seasonal risk for DSH. In particular, the sex difference found between UK migrants and non-Aboriginal Australian birth groups suggests that predisposition toward seasonal risk for DSH is established early in life, but when present this is expressed according to local conditions.

Front Cover -- About the Author -- Title Page -- Copyright -- Contents -- Anita Heiss & -- Georgina Gartland - Preface to new edition -- Rosie Scott - Introduction -- Anita Heiss - We Are Many Nations But We Are One People -- Rosalie Kunoth-Monks - Reflections on the Intervention - Quotes Made between 2011 and 2014 -- Pat Anderson - The Intervention: Personal Reflections -- Rachel Willika - A Statement, 2 October 2007 -- Djiniyini Gondarra - Quotes from Speeches on the Intervention -- P.M. Newton - 567,000 km Driven -- Christine Olsen - Crossing the Gap -- Yingiya Mark Guyula - A Statement, June 2011 -- Larissa Behrendt - The Dialogue of Intervention -- Natalie Harkin - Intervention: A Poem -- Djiniyini Gondarra - Response to the Prime Minister - Julia Gillard's Announcement of a Second Intervention in the Northern Territory, 26 June 2011 -- Debra Adelaide - Welcome to Country -- Nicole Watson - From the Northern Territory Emergency Response to Stronger Futures - Where is the Evidence that Aboriginal Women are Leading Self-Determining Lives? -- John Leemans - Media Release from the Gurindji, 28 July 2011 -- Melissa Lucashenko - What I Have Heard About the Intervention - Trigger Warning: Rape. Paedophilia. Racist Violence -- Lionel Fogarty - Philosophies Exterminated -- Djiniyini Gondarra - A Spokesperson for the independently established Yolnuw Makarr Dhuni (Yolngu Nations Assembly), Statement 2011 -- Jeff McMullen - Rolling Thunder: Voices Against Oppression -- Northern Territory Elders and Community Representatives - Press Conference Statement, Melbourne, 4 November 2011 -- Bruce Pascoe - Bread -- Ali Cobby Eckermann - Four Poems -- Intervention Payback -- Unearth -- A Parable -- 40-Year Leases -- John Leemans - Stronger Futures, 11 June 2012 -- Brenda L. Croft - Signs of the Times -- Rodney Hall - The Constitutional Connection.

In what follows, the author examines how recent indigenous digital projects challenge both expanded copyright laws as a means to "protect" indigenous culture and the very notion of "communal" rights as the primary state apparatus for doing so. To work through this complex terrain, she draws on her digital collaborations with Warumungu people in the Northern Territory of Central Australia and their conceptual overlap with recent national copyright legislation and intellectual property rights (IPR) movements. What emerges is both a workable methodology for adapting to and adopting local sets of intellectual property systems through processes of digital translation and co-production and a challenge to the contemporary intellectual property rights climate in Australia and globally. ; Christen, Kimberly. Changing the Default: Taking Aboriginal Systems of Accountability Seriously. World Anthropologies Network, May 2006, Vol. 2, pp. 115-126.

AbstractFor Australia's Aboriginal and Torres Strait Islander people, writing is predominantly about articulating their cultural belonging and identity. Published creative writing, which is a relatively new art form among Aboriginal and Torres Strait Islander prisoners, has not been used as an outlet to the same extent as other forms of art. This is, however, changing as more Aboriginal and Torres Strait Islander rappers and story-writers emerge, and as creative writing is used as a way to express Aboriginal and Torres Strait Islander empowerment and resistance against discriminatory and oppressive government policies. This article explores the use of poetry and stories written by Aboriginal and Torres Strait Islander male prisoners in a correctional facility located in southern New South Wales, Australia, to understand how justice is perceived by people who are (and have been) surrounded by hardships, discrimination, racism, and grief over the loss of their culture, families, and freedom.

'Black Velvet' was the term used to describe Aboriginal women with whom white men had sexual intercourse. The expression originated as nineteenth-century English military slang, and it is also the name of an Irish drink consisting of a mixture of stout and champagne or cider. Henry Lawson used it in the Australian context in 'Ballad of rouseabout', published 1899. Territorian Bill Harney, writer and ex-Aboriginal welfare officer elucidated: 'The surface of the skin was smooth, a feature that gave us bushies the saying of 'Black Velvet'. Undoubtedly there are numerous bushmen's explanations for the etymology of this evocative expression.