Intellectual property rights in indigenous cultural heritage : basic concepts and continuing controversies

The developments at international level in the debate on what intellectual property (IP) lawyers refer to as traditional cultural expressions (TCEs) have to be seen in the context of the decolonisation movements after the Second World War. Post-war developments saw the formation of the United Nations (UN) and the emphasis on human rights in the UN Charter. With this emphasis came development programmes for indigenous peoples and the recognition of indigenous rights in the ILO Convention No. 107 of the 1957 Concerning the Protection and Intergration of Indigenous and Other Tribal and Semi-Tribal Populations in the Independant Countries. The decolonisation movements also initiated or renewed a parallel debate about the repatriation of items of cultural heritage. There was a remarkable shift in this discussion from 'cultural heritage of mankind' to cultural particularism and an emphasis on 'cultural property' ....

Casual indifference : why does media ignore indigenous health?

The way mainstream media reports indigenous health influences how policies are developed, communicated and implemented, participants at the University of Canberra’s Media and Indigenous Policy symposium heard last week. Research presented at the symposium confirmed what those working in the indigenous health field already know  — the dominant feature of mainstream media attention to indigenous health is a lack of interest.

Climate change and non-Indigenous belonging in postcolonial Australia

The constitution of climate change as an ‘emergency’ invites an appeal to sovereign
power that is troubling in the context of Australia’s colonial history. Climate change is
an unsettling and dispossessing force that, while unprecedented in many ways, can be situated among a series of environmental and social crises that have shaped a discourse of anxious or insecure non-Indigenous belonging in this country. This discourse seeks to render non-Indigenous Australian place as secure and absolute, and understands environmental change as a threat to this goal. This threat appeals to an emergency framing, and in turn to a reassertion, in line with the insights of Agamben, of an exclusive sovereignty that rehearses the foundational dispossessions of colonization. At the same time, climate change is initiating new ways of conceptualizing human relations with place that challenge the value of sovereign status. It enacts realities that refuse a singular emergency and instead generate community from a reorientation of places, times and more-than-human relations. Thought in this way as a creative force that is shaping communities and environments, climate change becomes a source of critical insight for the possibilities of a decolonized future.

Perspectives of sporting opportunities for remote indigenous Cape York communities

The health outcomes for Indigenous peoples are well publicised as being poorer than that of the rest of the Australian population. The importance of physical activity as part of a balanced approach to health and wellbeing are well documented. Physical inactivity is a significant risk factor for many preventable diseases that many non-Indigenous, but specifically more Indigenous peoples die from. A recent report on Indigenous health indicated that only 23% of adults living in remote and very remote areas, such as Cape York, participated in regular physical activity. Physical activity initiatives in remote Indigenous communities on Cape York are commonly delivered by external agencies that ‘fly in and fly out’. While members of Indigenous communities may engage with the initiatives while they are being provided once the external agencies leave some of the benefits made may be quickly lost. There is no current published literature on the variety, prevalence and outcomes of ‘fly-in fly-out’ physical activity programs, or on the agencies that provide them. An understanding of these factors would facilitate a better understanding of the opportunities available to Indigenous communities on Cape York and provide important foregrounding to an investigation of community capacity for physical activity. The purpose of this study was to investigate the range of physical activity programs being offered by external agencies to Indigenous Cape York communities.

Methods: Five physical activity agencies that routinely engaged with Indigenous communities on Cape York were interviewed. The semi-structured interviews focussed on what activities were being conducted; by whom; when; and their concomitant outcomes. Interviews were recorded and professionally transcribed. Transcriptions were then analysed using content analysis to identify themes.

Results: Each physical activity agency had a variety of ways of engaging with community. The key initial focus point for each provider was the local school. Contacts within the school and opportunities to provide workshop opportunities for the students then facilitated wider community engagement.

Discussion: There were limited opportunities for these agencies to build community capacity to maintain their physical activities due to a variety of reasons that included: resources (both human and material); transient populations and an entrenched culture of ‘having things done to’ rather than with Indigenous people. In order to improve the physical activity outcomes of Indigenous people on Cape York community’s strategies that engage and empower the local population to take control of their needs should be employed.

Natah and telajakan : the role and identity in indigenous villages

There are many Indigenous villages scattered across Bali Island. Most of these villages are located surrounding a mountain so that an Indigenous village in Bali is called 'Bali Aga' or 'Bali Kuna', which means "Mountain Balinese·. Bali has unique Indigenous villages still possessing traditional village patterns in harmony with their natural environment. Natah and telajakan are an integral part of traditional housing patterns in these villages. Both are often forgotten about in contemporary housing developments in Bali, because most people in the Denpasar want to construct their building with a modern style but these do not have an eco-friendly atmosphere.Natah is the open space in the centre of a compound of Balinese traditional buildings. Natah functions as a place for traditional ceremonies; as a centre of building orientation; and, as well as ecological function. Research into natah has demonstrated that the more extensive the natah and the more luxuriant its plants the greater the reductions of wind speed and humidity modification in traditional housing (Primayatna, 2010). This means that the natah direcUy influences a better quality of living in the traditional housing. Telajakan is an outdoor open space pattern of traditional housing which is located between traditional fencing (penyengker) and drainage lines (jelinjingan), which is planted for spiritual and economic functions. Natah and telajakan are largely integral components of Balinese Indigenous villages. Most well-known Indigenous villages in Bali still retain their natural linear sequences of natah and telajakan such as Penglipuran Village, Tenganan Village, etc.The paper examines the role of natah and telajakan as part of Indigenous Balinese housing traditional patterns which serves not only aesthetic functions, but economic functions, health and ecological aspects, and informs the identity of Indigenous villages in Bali. This paper focuses on how both natah and telajakan values and patterns can be adopted for future lifestyles and development in Bali.

Making meaning from collective apologies : Australia's apology to its indigenous peoples

This article considers the meaning of intergroup apologies for their recipients. Our research examined Indigenous people’s responses to the 2008 Australian apology to Aboriginal and Torres Strait Islander peoples forcibly removed from their families under previous governments (the Stolen Generations). We interviewed Indigenous men (n=10) and women (n=22) about their attitudes toward the apology and forgiveness. To cover the breadth of Indigenous responses to the Australian apology, we sought out participants from diverse geographic, cultural, and occupational contexts across Australia. After pooling the transcripts and entering them into NVivo, we identified key concepts and themes. Participants expressed positive, negative, and mixed views toward the apology and forgiveness. A dominant theme emerged as participants indicated that for the apology to be truly meaningful, there needed to be action commensurate with the emotion of the apology. Though participants indicated that the apology promoted reconciliation, this was not true for forgiveness. We conclude by discussing implications of these findings for theoretical models of intergroup apology.