Patterns and correlates of self-reported racial discrimination among Australian Aboriginal and Torres Strait Islander adults, 2008–09: analysis of national survey data

Background
There is now considerable evidence that racism is a pernicious and enduring social problem with a wide range of detrimental outcomes for individuals, communities and societies. Although indigenous people worldwide are subjected to high levels of racism, there is a paucity of population-based, quantitative data about the factors associated with their reporting of racial discrimination, about the settings in which such discrimination takes place, and about the frequency with which it is experienced. Such information is essential in efforts to reduce both exposure to racism among indigenous people and the harms associated with such exposure.

Methods
Weighted data on self-reported racial discrimination from over 7,000 Indigenous Australian adults participating in the 2008–09 National Aboriginal and Torres Strait Islander Survey, a nationally representative survey conducted by the Australian Bureau of Statistics, were analysed by socioeconomic, demographic and cultural factors.

Results
More than one in four respondents (27%) reported experiencing racial discrimination in the past year. Racial discrimination was most commonly reported in public (41% of those reporting any racial discrimination), legal (40%) and work (30%) settings. Among those reporting any racial discrimination, about 40% experienced this discrimination most or all of the time (as opposed to a little or some of the time) in at least one setting. Reporting of racial discrimination peaked in the 35–44 year age group and then declined. Higher reporting of racial discrimination was associated with removal from family, low trust, unemployment, having a university degree, and indicators of cultural identity and participation. Lower reporting of racial discrimination was associated with home ownership, remote residence and having relatively few Indigenous friends.

Conclusions
These data indicate that racial discrimination is commonly experienced across a wide variety of settings, with public, legal and work settings identified as particularly salient. The observed relationships, while not necessarily causal, help to build a detailed picture of self-reported racial discrimination experienced by Indigenous people in contemporary Australia, providing important evidence to inform anti-racism policy.

Developing an exploratory framework linking Australian Aboriginal peoples' connection to country and concepts of wellbeing

Aboriginal people across Australia suffer significant health inequalities compared with the non-Indigenous population. Evidence indicates that inroads can be made to reduce these inequalities by better understanding social and cultural determinants of health, applying holistic notions of health and developing less rigid definitions of wellbeing. The following article draws on qualitative research on Victorian Aboriginal peoples' relationship to their traditional land (known as Country) and its link to wellbeing, in an attempt to tackle this. Concepts of wellbeing, Country and nature have also been reviewed to gain an understanding of this relationship. An exploratory framework has been developed to understand this phenomenon focusing on positive (e.g., ancestry and partnerships) and negative (e.g., destruction of Country and racism) factors contributing to Aboriginal peoples' health. The outcome is an explanation of how Country is a fundamental component of Aboriginal Victorian peoples' wellbeing and the framework articulates the forces that impact positively and negatively on this duality. This review is critical to improving not only Aboriginal peoples' health but also the capacity of all humanity to deal with environmental issues like disconnection from nature and urbanisation.

Exploring Aboriginal People's connection to country to strengthen human-nature theoretical perspectives

Purpose
Aboriginal people across Australia have diverse practices, beliefs and knowledges based on thousands of generations of managing and protecting their lands (Country). The intimate relationship Aboriginal people have with their Country is explored in this chapter because such knowledge is important for building insight into the relationship between social and ecological systems. Often in research Aboriginal views have been marginalised from discussions focused on their lands to the detriment of ecosystems and human health. This chapter aims to understand if such marginalisation is evident in Western human–nature relationship discourses.

Approach
This chapter provides a critical literature review which examines whether Aboriginal people’s diverse understanding of their ecosystems have been incorporated into human–nature theories using the biophilia hypothesis as a starting point. Other concepts explored include solastalgia, topophilia and place.

Findings
Critiques of these terminologies in the context of Aboriginal people’s connection to Country are limited but such incorporation is viewed in the chapter as a possible mechanism for better understanding human’s connection to nature. The review identified that Aboriginal people’s relationship to Country seems to be underrepresented in the human–nature theory literature.

Value
This chapter emphasises that the integration of Aboriginal perspectives into research, ecological management and policy can provide better insight into the interrelationships between social and ecological systems.

'O que é o "subalterno" da filosofia da religião? / What Is the “Subaltern” of the Philosophy of Religion?

The The 18th-19th centuries orientalist preoccupations with mythology and ancient perennis lacked both a critical-theoretical sensitivity to historiography anchored in radical historical consciousness and a deep sense of philosophical argumentation, as distinct from discerning mythic patterns of textual (intra-textual or internal) disputation and its interpretative ramifications from another felicitous perspective, usually theology mitigated by whatever remains ‘modern’ in the arts. Philosophy of Religion on the other hand remained heavily straddled in the rigors of logic, reason, analysis, dialectic, reason, reductio, aggressive refutation, within established frameworks drawing from the other branches of philosophy, namely, again, logic, epistemology, ontology and metaphyics. This paper presents a view 'from below' to demonstrate and argue how philosophy o religion must change in the post-colonial era and pay more attention to indigenous patterns of theological thinking and critiquing of Western enlightenment-centred philosophy of religion. It is in Portuguese though.

Furphy as (metafictive) Aboriginal ethnographer

This paper investigates Furphy’s ethnographical writings on Aborigines in the short essays and paragraphs he wrote for the Bulletin and in one of his short stories. It also examines his representation of Toby, a part Aboriginal stockman in Such is Life, and concludes by examining one of the most difficult passages in a colonial era novel, his account of a Palmer River Aboriginal attack, cannibalism, and settler murder in The Buln-buln and the Brolga. These Aboriginal-focussed narratives are told as part of a suite of realistic tales by Barefooted Bob and Tom Collins, by way of counter-narrative to Fred Falkland Pritchard’s fantastical romance/action tales which belong to the ripping yarns/Boy’s Own tradition. The paper argues that, although the narrative method, in its refusal to editorialise, is uncharacteristically and unnervingly oblique, there is more than a little of Lilian Pritchard, the Lady Novelist, in Furphy himself and that the questions he puts into the mouth of the Lady Journalist about Aboriginal culture are probing and pungent.