Conceptions of health held by Aboriginal, Torres Strait Islander and Papua New Guinea health care students

Health is considered to be a fundamental human right. Concurrently health is assumed to be a global social goal (Bloom, 1987) yet many third-world countries and some sub-populations within developed countries do not enjoy a healthy existence. The research reported in this paper examined the conceptions of health, conceptions of illness and health practices for a group of Aboriginal, Torres Strait Islander, and Papua New Guinea university students studying health science courses. Results found three conceptions of health and three conceptions of illness that showed these students held traditional/cultural and Western beliefs about health and health practices. These findings may contribute to the development of health care courses that are more specific to how these students understand health. This may also serve to improve the educational status of Aboriginal and Torres Strait Islander people and potentially improve the health status within these communities (author abstract)

Campfire culture and computer culture: Museums of the present

In Australia indigenous peoples have never had a treaty with the dominant cultures; and their on-going marginalisation is some testimony to this. However, they have not languished entirely in a policy free environment: media is one area where some policy advances have been made; but media policy development has experienced a number of problems. It has tended to be monolithic in a situation demanding multi and complex treatments. And funding, as always, never seems sufficient to meet those multi and complex needs. This paper examines a small remote community on the island of Milingimbi off the northern coast of Arnhem Land in Australia's far north. People in East Arnhem Land refer to themselves collectively as Yolngu. This community is not typical of many documented cases of media relations between indigenous and non-indigenous peoples; however, the fact that it tends to overturn much of the conventional scholarship surrounding indigenous peoples and the media, helps shed new light on the inadequacy of not only monolithic media policy, but the inadequacy of media-only approaches to policy. Arguably, the significance of the media in Milingimbi is part of a 'triangulated' relationship between indigenous and dominant cultures. That triangulation also involves appropriate forms of government and education, which coupled with appropriate media appear to offer new ways of seeing self-government alongside relative cultural and economic autonomy.