Celluloid dreaming : cultural myths and landscape in Australian film 1970-1990

Examines the way in which cultural myths in selected Australian feature films of the 1970s and 1980s reflect changing attitudes towards nationalism, Australian identity, gender roles, mateship and how the Australian settler culture defines (or fails to define) its relationship with indigenous Australians.

Eliza Hamilton Dunlop's 'the aboriginal mother': romanticism, anti slavery and imperial feminism in the nineteenth century

This paper positions the work of colonial poet Eliza Hamilton Dunlop amongst international Romantic poetry of the period, and argues that Dunlop’s poetry reflects a transposition of Romantic women’s poetry to Australia. Dunlop’s poetry, such as ‘The Aboriginal Mother’, demonstrates the relationship of Romantic women’s poetry to early feminism and Social Reform. As with the work of Felicia Hemans, Dunlop was interested in the role of women, and the ‘domestic’ as they related to broader national and political concerns. Dunlop seems to have been consciously applying the tropes, such as that of the mother, of anti slavery poetry found within American, British, and international poetic traditions to the Australian aboriginal context. Themes of indigenous motherhood, and also of Sati or widow burning in India, and human rights had been favored by early women’s rights campaigners in Britain from the 1820s, focusing on abolition of slavery through the identification of white women with the Negro mother. Dunlop’s comparative sympathy for the situation of aboriginals in Australia has been given critical attention as the aspect which makes her work valuable. However, in this essay I hope to outline how Dunlop’s poetry fits in to the international context of the engagement of Romantic women poets with Western Imperialist models and colonial Others.

All in the blood: a review of Aboriginal Australians' cultural beliefs about blood and implications for biospecimen research

Public participation in medical research and biobanking is considered key to advances in scientific discovery and translation to improved health care. Cultural concerns relating to blood have been found to affect the participation of indigenous peoples and minorities in research, but such concerns are rarely specified in the literature. This article presents a review of the role of blood in Australian Aboriginal cultures. We discuss the range of meanings and uses of blood in traditional culture, including their use in ceremonies, healing, and sorcery. We draw on more recent literature on Aboriginal Australians and biomedicine to consider how traditional beliefs may be changing over time. These findings provide an empirical basis for researchers and bioethicists to develop culturally grounded strategies to boost the participation of Aboriginal Australians in biomedical research. They also serve as a model for integrating anthropological literature with bioethical concerns that could be applied to other indigenous and minority groups.

Providing culturally appropriate mental health first aid to an Aboriginal or Torres Strait Islander adolescent: development of expert consensus guidelines

BACKGROUND: It is estimated that the prevalence of mental illness is higher in Aboriginal and Torres Strait Islander adolescents compared to non-Aboriginal adolescents. Despite this, only a small proportion of Aboriginal youth have contact with mental health services, possibly due to factors such as remoteness, language barriers, affordability and cultural sensitivity issues. This research aimed to develop culturally appropriate guidelines for anyone who is providing first aid to an Australian Aboriginal or Torres Strait Islander adolescent who is experiencing a mental health crisis or developing a mental illness.

METHODS: A panel of Australian Aboriginal people who are experts in Aboriginal youth mental health, participated in a Delphi study investigating how members of the public can be culturally appropriate when helping an Aboriginal or Torres Strait Islander adolescent with mental health problems. The panel varied in size across the three sequential rounds, from 37-41 participants. Panellists were presented with statements about cultural considerations and communication strategies via online questionnaires and were encouraged to suggest additional content. All statements endorsed as either Essential or Important by ≥ 90% of panel members were written into a guideline document. To assess the panel members' satisfaction with the research method, participants were invited to provide their feedback after the final survey.

RESULTS: From a total of 304 statements shown to the panel of experts, 194 statements were endorsed. The methodology was found to be useful and appropriate by the panellists.

CONCLUSION: Aboriginal and Torres Strait Islander Youth mental health experts were able to reach consensus about what the appropriate communication strategies for providing mental health first aid to an Aboriginal and Torres Strait Islander adolescent. These outcomes will help ensure that the community provides the best possible support to Aboriginal adolescents who are developing mental illnesses or are in a mental health crisis.

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.

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.

Doing cultural heritage using the torque game engine: supporting indigenous storytelling in a 3D virtual environment

Digital Songlines (DSL) is an Australasian CRC for Interaction Design (ACID) project that is developing protocols, methodologies and toolkits to facilitate the collection, education and sharing of indigenous cultural heritage knowledge. This paper outlines the goals achieved over the last three years in the development of the Digital Songlines game engine (DSE) toolkit that is used for Australian Indigenous storytelling. The project explores the sharing of indigenous Australian Aboriginal storytelling in a sensitive manner using a game engine. The use of the game engine in the field of Cultural Heritage is expanding. They are an important tool for the recording and re-presentation of historically, culturally, and sociologically significant places, infrastructure, and artefacts, as well as the stories that are associated with them. The DSL implementation of a game engine to share storytelling provides an educational interface. Where the DSL implementation of a game engine in a CH application differs from others is in the nature of the game environment itself. It is modelled on the 'country' (the 'place' of their heritage which is so important to the clients' collective identity) and authentic fauna and flora that provides a highly contextualised setting for the stories to be told. This paper provides an overview on the development of the DSL game engine.

Health, Death, and Indigenous Australians in the Coronial system

This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent.

The new lows : representing Asian-Australians on television

This project utilises creative practice as research, and involves writing and discussing four sample episodes of a proposed six-part dramatic, black-comedy1 television mini-series titled The New Lows. Combined, the creative project and accompanying exegesis seeks to illuminate and interrogate some of the inherent concerns, pitfalls and politics encountered in writing original Asian-Australian characters for television. Moreover, this thesis seeks to develop and deliberate on characters that would expand, shift and extend concepts of stereotyping and authenticity as they are used in creative writing for television. The protagonists of The New Lows are the contemporary and dysfunctional Asian-Australian Lo family: the Hong Kong immigrants John and Dorothy, and their Australian-born children Wendy, Simon and Tommy. Collectively, they struggle to manage the family business: a decaying suburban Chinese restaurant called Sunny Days, which is stumbling towards imminent commercial death. At the same time, each of the characters must negotiate their own personal catastrophes, which they hide from fellow family members out of shame and fear. Although there is a narrative arc to the series, I have also endeavoured to write each episode as a selfcontained story. Written alongside the creative works is an exegetical component. Through the paradigm of Asian-Australian studies, the exegesis examines the writing process and narrative content of The New Lows, alongside previous representations of Asians on Australian and international television and screen. Concepts discussed include stereotype, ethnicity, otherness, hybridity and authenticity. However, the exegesis also seeks to question the dominant cultural paradigms through which these issues are predominantly discussed. These investigations are particularly relevant, since The New Lows draws upon a suite of characters commonly considered to be stereotypical in Asian-Australian representations.

Conference on urban issues

Personal reflections and opinion on the Australian Aboriginal and Torres Strait Islander Studies (AIATSIS) National Indigenous Studies Conference, Perspectives on Urban life: Connections and Reconnections was held in Canberra from 28 September – 1 October 2009.

We’ve had the Redfern Park Speech and The Apology: What’s next?

What really changed for Australian Aboriginal and Torres Strait Islander people between Paul Keating’s Redfern Park Speech (Keating 1992) and Kevin Rudd’s Apology to the stolen generations (Rudd 2008)? What will change between the Apology and the next speech of an Australian Prime Minister? The two speeches were intricately linked, and they were both personal and political. But do they really signify change at the political level? This paper reflects my attempt to turn the gaze away from Aboriginal and Torres Strait Islander people, and back to where the speeches originated: the Australian Labor Party (ALP). I question whether the changes foreshadowed in the two speeches – including changes by the Australian public and within Australian society – are evident in the internal mechanisms of the ALP. I also seek to understand why non-Indigenous women seem to have given in to the existing ways of the ALP instead of challenging the status quo which keeps Aboriginal and Torres Strait Islander peoples marginalised. I believe that, without a thorough examination and a change in the ALP’s practices, the domination and subjugation of Indigenous peoples will continue – within the Party, through the Australian political process and, therefore, through governments.