Welcome to country: acknowledgement, belonging and white anti-racism

 The Welcome to Country (WTC) ceremony and its twin, the Acknowledgement of Traditional Owners, have become prominent anti-racist rituals in the post-settler society of Australia. These rituals are rich in meaning. They are simultaneously emblems of colonisation and dispossession; of recognition and reconciliation; and a periodic focus of political posturing. This article analyses the multiple meanings of WTC ceremonies. In particular, I explore the politics of belonging elicited by WTC and Acknowledgement rituals. Drawing on ethnography of non-Indigenous people who work in Indigenous affairs, I argue that widespread enjoyment of these rituals among White anti-racists is explained because they paradoxically experience belonging through a sense of not belonging.

Building collaborative partnerships: a key to increasing Indigenous Victorian peoples' access to country

This article reports on a qualitative research study undertaken with Indigenous government employees to explore ways in which Indigenous communities can access programs involving caring for Country' (knowledge, responsibility and inherent right to protect the traditional natural landscape) on their traditional land and, in so doing. improve their health. Factors that optimise such nature-based projects are the capacity of their intention to build relationships, consultation. transparency, consistency, education and training between Indigenous communities. government and the general public. Government agencies need to develop strategies where partnership and collaboration are effective with Indigenous communities and within the agencies themselves, in order to resolve controversial issues surrounding access to Country.

Welcome to the republic

The thesis consists of a video documentary and an exegesis. The video was shot in a number of different styles to explore the complex issues that exist within the genre of documentary.

Welcome to the real world

The novel 'Welcome to the real world' and its exegesis 'Gaps in reality' explore the changing ideas of what it means to be a parent and the member of an extended family in Australia today. Through fiction and critical theory the thesis reflects on the evolving values within contemporary society.

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.

Someone’s looking at you: welcome to the surveillance economy

Everything that fugitive whistle-blower Edward Snowden has revealed about America’s global espionage network PRISM should make you alert and alarmed. His exposé shows that we are clearly living in a well-established surveillance society. But it also reveals more than that: surveillance is at the heart of the global digital economy too.

An Aboriginal obligation to Country: challenging the status quo

Australian Aboriginal Traditional Owner ancestral responsibilities to Country involves listening and exercising vested responsibilities and duties of care, passed down from generation to generation through clan and familial connections. Traditional Owners is a term used to describe today’s descendants of the original Aboriginal inhabitants and have ongoing cultural and spiritual connections to land and water where their ancestors lived. The incorporation of Traditional Owner relationships to Country and the need to engage with Traditional Owners in Western planning regimes are often expressed positively; that Aboriginal needs and aspirations need to be recognized in the urban landscape. However in practice, decisions involving the address of Aboriginal aspirations are usually made in a generic context rather than a Country and knowledge specific context. This can have adverse effects on obligations to Country stewardship, and Custodial perceptions are being ignored and negated. Improving our understanding of how Traditional ancestral obligations to Country are expressed and embodied within the context of generic Western planning instruments, is critical as cities expand and increase the pressures and threats on Traditional Owners Country, their resources, their cultural heritage, their knowledge and their histories. This paper contributes to this understanding by focusing upon Traditional Owner communities in the Brisbane metropolitan region who are attempting to address their responsibility to Country through Western State and local planning instruments. This paper draws on empirical data collected through interviews and observations between 2013-2015 with the Quandamooka communities and a content analysis of current planning instruments. The paper reports on their obligations of and to Country and the consequences that engagement within Western planning instruments has had upon their Traditional Ownership well-being and landscape health. Lessons learned from this case study are discussed to offer future planning policy initiatives that could better meet the needs of Traditional Owners in Australian cities.

Race to the White House

Welcome to part four of our Race to the White House podcast series.

Each week we’ll be talking to Australia’s top US experts on the ins and outs of the 2012 US presidential campaign.

This week, Binoy Kampmark and Geoff Robinson discuss Syria, drones, and Mitt Romney’s flagging campaign.

The challenges of addressing an Aboriginal responsibility for Country in land-use and national park planning: a South East Queensland case study

This paper presents research insights on the challenges that Australian Aboriginal communities living within the South East Queensland (SEQ) metropolitan region face in seeking to exercise their contemporary responsibilities to care for Country in land-use and national park planning. A case study design was adopted to analyse the incorporation of two Aboriginal communities connections to Country in state-based planning systems, and to explore the responsibilities Aboriginal communities ethically seek to adhere to in maintaining Country from their own understandings.
Country, from an Aboriginal understanding, involves a deep ecological, cultural, economic and social comprehension of ‘law’ guided by a responsibility for Country. Otherwise known as customary law and custom, Country is that which both Aboriginals and their communities are intrinsically connected to. Country is the moral value that guides Aboriginal obligation to care and this obligation could well conflict
with mainstream contemporary Western management policy and legislation.
This research draws on insights from Quandamooka Country (North Stradbroke Island) and Jagera Country (Brisbane City and Ipswich), located within the Brisbane metropolitan region in South East Queensland of Australia. During this research, it was concluded that, in both Quandamooka Country and Jagera Country, the respective Owners are operating within a sphere of increasingly complex challenges that impact upon their ability to conserve and have recognized the values of their obligations to Country care in planning. Common themes occurring on Country identified in this research included issues relating to a neglect of care to maintain Country by planners and government officials, and interactions that prevent Traditional Owners from having their obligation of caring for Country on their terms expressed through land-use planning legislation. Political agendas of the Queensland State that influences the interactions of planners and government with Traditional Owners were also concluded to be detrimental, and to damaging trust, ongoing discussions and understandings. These insights indicate that Aboriginal communities are facing an increasing conflicting range of perceptions and comprehensions that are hindering the expression and execution of their moral responsibility embodied in their deep ecological law to care for Country in Western planning legislative obligations. It illustrates that the responsibilities given to practicing planners and government officials to care for Country under Western law are commonly not adhered to It concludes with the suggestion that for some progress to recognize an Aboriginal responsibility to Country in planning, state-Traditional Owner relations and collaboration is now needed to help transcend the legislative challenges underpinning Western planning law.

Security practice: survey evidence from three countries

Computer security is becoming a global problem. Recent surveys show that there increased concern about security risks such as hackers. There is also an increase in the growth of Internet access around the world. This growth of the Internet has resulted in the development of new businesses such as e-commerce and with the new businesses come new associated security risks such as on-line fraud and hacking. Is it fair to assume the security practices are the same all over the world? The paper tries to look at security practices from a number of different countries perspective and tries to show that security practices are not generic and vary from country to country.

Western maps/Yanyuwa meaning: an interview with John Bradley

In July 2003 an important one-volume text, Forget about Flinders: A Yanyuwa atlas of the south west gulf of Carpentaria produced in a limited edition of 14 copies, returned to Yanyuwa country and to the families who collaborated with John Bradley and artist Nona Cameron on the project. Subsequently, a second edition of 20 copies has been released, mainly to institutions. It is the most comprehensive attempt yet to restore Yanyuwa names to country and to produce a multilayered, dynamic, history-rich, and bilingual representation of how country is known in this community, and how the central song cycle texts intersect with Yanyuwa tradition. What follows is a condensed and edited interview with Frances Devlin-Glass, in which John Bradley discusses the motivations, the hybridised methodologies employed, the innovations of this new genre, and the pedagogical ends served by this latest iteration of Yanyuwa song cycles.