The evolution and conservation of Taiwan's aboriginal art heritage

This thesis synthesises perspectives from heritage, museum studies, anthropology and contemporary art to provide a dynamic account of the role of art among the Aboriginal peoples of Taiwan. It proposes that the continuing practice of contemporary Aboriginal art in Taiwan is an important instrument for maintaining Aboriginal groups' cultural vitality.

Protecting the Tay Nguyen gongs : conflicting rights in Vietnam’s central plateau

This theoretically innovative anthology investigates the problematic linkages between conserving cultural heritage, maintaining cultural diversity, defining and establishing cultural citizenship, and enforcing human rights.

It is the first publication to address the notions of cultural diversity, cultural heritage and human rights in one volume. Heritage provides the basis of humanity’s rich cultural diversity. While there is a considerable literature dealing separately with cultural diversity, cultural heritage and human rights, this book is distinctive and has contemporary relevance in focusing on the intersection between the three concepts. Cultural Diversity, Heritage and Human Rights establishes a fresh approach that will interest students and practitioners alike and on which future work in the heritage field might proceed.

Re-framing the riot : journalism, creative non-fiction and telling the story of Australia's black history

On 19 November 2004, an Aboriginal man was arrested on Palm Island, off the coast of Townsville in northern Queensland. He was taken to the local watch house on a drunk and disorderly charge. An hour later, he lay dead on a cell floor. His liver, an autopsy showed, had been split in half and his spleen ruptured. But when that autopsy report also found that Mulrunji Doomadgee’s severe injuries were not caused by force, the Palm Island Indigenous community, enraged and grief-stricken, went looking for payback.

The Palm Island “riots” ensured that this Aboriginal death in custody made international news headlines where others barely got a mention, if at all (Hollinsworth, 2005). The ensuing Coronial Inquest and criminal prosecution of the arresting Queensland police officer, Chris Hurley, also were covered consistently by the news media. Senior Sergeant Hurley has, however, so far escaped punishment and the Queensland media’s most recent report of the case was to tell how the Qld Police Union now funds a legal bid to clear his name. Meanwhile, little is heard in the news media of the Doomadgee family, the Palm Island community, or of other deaths in custody occurring steadily through the 18 years since the Royal Commission that was supposed to implement a raft of preventative recommendations.

While the news media’s framing of these issues has most often followed historically predictable and ultimately racist lines, a work of creative non-fiction tells the story with warranted complexity and power. Chloe Hooper’s The Tall Man: Death and Life on Palm Island documents Cameron Doomadgee’s death, the riots, and the ensuing legal farce from the front row. Hooper, in the tradition of Truman Capote, arrived at Palm Island as a white writer from a big city. But by “walking the talk” – being with the Doomadgee family and their community through the hearings and after, Hooper was given extraordinary access to community, history, and significant cultural nuance barely identified by, let alone understood by, non-Indigenous readers.

By focussing on Hooper’s experience with sources and court reporting, compared with some print media coverage, this paper will consider the comparative roles of journalism and creative non-fiction in re-framing the Palm Island “riot”. It will suggest that Hooper’s work subverts some dominant (and racist) news media representations of Australian Indigenous peoples through its use of source relationships in an extended narrative structure.

Climate change and heritage : responding to the crisis

Climate change poses a major threat to heritage of all kinds. Yet much of the work so far on climate change and heritage replicates aspects of the global heritage system, tending to emphasise a European perspective and focusing on the preservation of tangible heritage. We call for a broader understanding of climate change, particularly as it affects heritage in the developing world, especially that of indigenous peoples and small Island states. This is also a call for political engagement by heritage practitioners. We argue that in the struggle against climate change heritage practitioners can make a worthwhile contribution by arguing for a de-commodified form of heritage practice emphasizing the involvement of local communities and recognition of their cultural resources; that resists being coopted into economic growth strategies unless they supplant other forms of unsustainable development; that focuses on heritage as an alternative way of viewing resources and their use.

Bilingual education and the language of news

This paper presents evidence that shows for the first time that news media influence was a significant factor in the decision to dismantle the Northern Territory’s bilingual education policy in 2008. It identifies and discusses five media-related overlays that have affected public discussion and policymaking during the life of the policy. They include the media’s role in informing public understanding of the policy; media representation of Indigenous peoples and issues; the relationship between policymaking and journalism in general; neo-liberal discourses about education, especially literacy; and the reporting practices of journalists who have covered the issue. It draws on relevant literature, the history of the policy and interviews conducted for the Australian News Media and Indigenous Policymaking 1988-2008 ARC Discovery Project to interpret some of the connections and disconnections between these overlays and bilingual education policy. This analysis suggests that the news media exerted a complex and uneven range of influences on the 2008 decision to dismantle Australia’s first and most enduring policy of Indigenous self-determination.

Myths and absent signifiers in representations of Aboriginal identity in Australian cinema

This article examines how meaning is always articulated in the ideological and political structures of society. This becomes apparent when evidencing articulated Aboriginal representation in Australian cinema, which signifies a representation on screen expressive of the ideological and political structures of the historical time periods in which the films were produced. Meaning, which is the relationship between the signifier and its signified, includes both denotation and connotation. Specific connotators can load a sign with multiple meanings leading to a chain of connotations.  The connotations of Aboriginal identity in Australian filmic narratives are influenced by a chain of additional signified, those of: socio-cultural variables and dominant discourses. This article analyses these chains of connotations through an examination of myths and absent signifiers in filmic representations of Aboriginal identity. The films investigated are: Jedda (Charles Chauvel 1955), Walkabout (Nicolas Roeg 1971), Night Cries (Tracey Moffatt 1990) and Rabbit Proof Fence (Philip Noyce 2002).

Heritage rights - avoidance and reinforcement

 The conflicts that abound around the world between different groups struggling to control the definition, management, and use of heritage give rise to many issues that need to be foregrounded in scholarly and professional debates. Focusing on UNESCO’s World Heritage system, this paper asks: Why and how do nation states avoid respecting heritage rights? What can be and is being done about it? How can we move toward a more rightsbased approach to heritage management? The notion that people have rights to access and enjoy their cultural heritage has emerged within the domain of cultural rights, which, in turn, is a component of human rights. Prospects for achieving global recognition of cultural heritage rights have improved recently through interrelated activities being undertaken at the United Nations High Commission for Human Rights, in a Norwegian network of heritage, environmental and rights agencies, and at the United Nations Permanent Forum on Indigenous Issues. These advances relate mostly to Indigenous heritage, whereas the cultural heritage of other groups, such as women, children, and youth, or, in many parts of the world, ethnic and racial minorities that are not considered Indigenous peoples, lack comparable recognition and respect. © W. S. Maney & Son Ltd 2014

Web-based alcohol intervention for Māori university students: double-blind, multi-site randomized controlled trial

AIMS: Like many indigenous peoples, New Zealand Māori bear a heavy burden of alcohol-related harm relative to their non-indigenous compatriots, and disparities are greatest among young adults. We tested the effectiveness of web-based alcohol screening and brief intervention (e-SBI) for reducing hazardous drinking among Māori university students. DESIGN: Parallel, double-blind, multi-site, randomized controlled trial. SETTING: Seven of New Zealand's eight universities. PARTICIPANTS: In April 2010, we sent e-mail invitations to all 6697 17-24-year-old Māori students to complete a brief web questionnaire including the Alcohol Use Disorders Identification Test (AUDIT)-C, a screening tool for hazardous and harmful drinking. Those screening positive were computer randomized to: <10 minutes of web-based alcohol assessment and personalized feedback (intervention) or screening alone (control). MEASUREMENTS: We conducted a fully automated 5-month follow-up assessment with observers and participants blinded to study hypotheses, design and intervention delivery. Pre-determined primary outcomes were: (i) frequency of drinking, (ii) amount consumed per typical drinking occasion, (iii) overall volume of alcohol consumed and (iv) academic problems. FINDINGS: Of the participants, 1789 were hazardous or harmful drinkers (AUDIT-C ≥ 4) and were randomized: 850 to control, 939 to intervention. Follow-up assessments were completed by 682 controls (80%) and 733 intervention group members (78%). Relative to controls, participants receiving intervention drank less often [RR = 0.89; 95% confidence interval (CI): 0.82-0.97], less per drinking occasion (RR = 0.92; 95% CI: 0.84-1.00), less overall (RR = 0.78; 95% CI: 0.69-0.89) and had fewer academic problems (RR = 0.81; 95% CI: 0.69-0.95). CONCLUSIONS: Web-based screening and brief intervention reduced hazardous and harmful drinking among non-help-seeking Māori students in a large-scale pragmatic trial. The study has wider implications for behavioural intervention in the important but neglected area of indigenous health.

The ‘r’ word and closure of remote Aboriginal communities in Western Australia; a potential framework for change

AbstractThe latest Australian Commonwealth Government Close the Gap Report reveals the circumstances of many of Australia’s Indigenous Peoples are either stagnant or going backwards. This paper argues that such ongoing injustice is a consequence of systemic racism that has been perpetuated since colonization and sustained in the twenty first century by discussion or mention of racism being taboo. A counter colonial educational framework is then provided that has the potential to address such institutional racism. The paper begins by providing a definition of systemic racism. Following this there is a brief explanation of the unique geographical context and the racist history of colonization in Australia. The nature of remote communities, the link between traditional law, country and identity will be outlined. Based on readily available sources such as media reports, social media links, and public policy announcements by government the paper then reflects on what has been reported about closure of remote communities in Western Australia. Government policy, announcements and events of the past year will be described and critically discussed in light of the definition of racism provided at the beginning of the article. The proposed framework requires self-reflexivity of organisations and individuals with a particular focus on aspects of sovereignty, healing, re-learning history and starting with a focus on agency instead of deficit. Being guided by this framework has the potential to avoid arbitrarily forcing people from their physical, spiritual and ancestral home, though this is likely to be a long term proposition rather than a quick fix.

A questão do petróleo em terras indígenas: uma análise constitucional à luz do desenvolvimento sustentável

Recognizing the need to preserve a national ethnic minority, the Constitution, inspired by the pluralistic values of the Constitutional Law State, stipulated a series of rights and guarantees for the conservation of indigenous cultural singularity, disciplining in article 231 the Indians right to maintain their social organization, customs, languages, beliefs and traditions, as well as safeguarding the rights to the lands they traditionally occupy, and the exclusive use of the wealth existing in them, premise of ensuring their physical and cultural continuity, breaking decisively with the paradigm the assimilation of the Indian national civilization. However, despite the Indian policy of ethnic and cultural preservation, the Constitution allowed the exploitation of minerals in aboriginal territory, incorporated herein hydrocarbons, provided they meet certain predetermined requirements, leaving it to the legislature the discipline of ordinary matter. However, this law has not yet been published, with some projects in the National Congress, leaving thus precluding the indigenous subsurface oil exploration until the enactment of enabling legislation. Meanwhile, this paper carries out an integrated analysis of the constitutional protection of ethnic and cultural uniqueness of indigenous peoples, Convention Nº 169 of the International Labour Organization and the bill presented by Deputy Eduardo Valverde, in an attempt to consolidate sustainable development practices in the sector, through developing a system of social and environmental responsible oil exploration, aligning with national energy needs to maintain a balanced environment and preservation of socio-cultural organization of a minority so weakened and beaten over five centuries of domination