The Importance Of Trusting Aboriginals

Reciprocity is not a simple concept when it comes to the Aboriginal culture. It can mean many different things depending on the situation it is being used to define. Reciprocity may be the notion of taking care of your kin as they will do for you. It might be the give and take between families and communities in which everyone shares what they have. Reciprocity may be being held responsible for your kin’s actions. It might be the approximately equal trades conducted between nearby communities. It may be the taking of a life in exchange for another. Reciprocity may be taking care of things such that they will be there when required. Reciprocity is in part to do with survival, for example when food and supplies are shared. Eckermann (2010,

Reconciliation with the Indigenous People of Australia Reconciliation is not only an issue for the indigenous people of Australia, but for every Australian. The a major step in achieving this is for an official apology to be made by the Australian Government to indigenous Australians - especially those of the Stolen Generation. But as with any controversial issue in our society there are many differing views on the matter, in support and not in support of such a move. This essay will briefly outline these arguments subjectively.

Aboriginal societies were admired for their sense of belonging; everybody in their language group was their family. Everybody helped in the raising, care and discipline of children in the group (Bourke and Edwards, 1994. p.97).

As Beard recognizes, "Native peoples often serve as reminders of a place, an occasion, or, most often a mythic past, and they are expected to perform that identity in the present" (494), what this quote speaks to is a kind of conspicuous performance, a social construction of Aboriginal peoples that pivots around a variety of stereotypes and systemic racism. Writing from the position of a pre-service secondary English language arts (ELA) teacher, my motivations in this paper involve using Marilyn Dumont 's poetry as a way to address Beard 's concerns, "[building students '] capacity for intercultural understanding, empathy, and mutual respect" (Truth and Reconciliation Commission of Canada, 7), while simultaneously teaching them how to analyse poetry. More specifically, Dumont 's series of beading poems, in her collection The Pemmican Eaters, provides an opportunity to engage high school students in a discussion around the significance of cultural practices, while at the same time revisiting the interplay of Canadian histories, both Aboriginal and colonial. At the same time, I will also describe Dumont 's use of irony, which Andrews explains as a cultural ethos that is a unique element of Plains peoples’ Indigenous art (3). Introducing this uniquely First Nations brand of irony to students may work to give life to Aboriginal culture, bringing "Native peoples . . . [out] of the mythic past" (Beard, 494) and into the present. Finally, the act of beading itself ties directly to

To ensure cultural safety and professional relationships with Aboriginal and Torres Strait Islander people I will need to “create an environment that is physically, mentally, spiritually and emotionally safe for people” where they are not judged for whom they are or how they live (Cultural Safety, n.d). I need to ensure that professional relationships in the workplace are based on shared respect, shared knowledge and experience, tolerance of diversity and shared understanding of cultural safety. I need to have an open mind. I need to be knowledgeable and professional at all times. Respect has to be earned. I need to ensure that I respect and behave in a sensitive manner towards Aboriginal and Torres Strait Islander people, in order to get their

On 26 October 2019 Uluru climbing will be prohibited. This significant decision shows respect to the Aboriginal culture that consider Uluru a sacred place. Banning the climb is necessary even if the number of visitors who decide to climb the rock is dropping considerably. In 1990, 74% of the tourists climbed Uluru, but now the new kinds of experience that involve people deeply in the indigenous culture have reduced this percentage. In 2015, only 16.2% visitors climbed to the top, and the others chosen to respect the indigenous tradition (Uluru climbs will be banned from October 2019 after unanimous board decision to ‘close the playground’, 2017). There are several reasons to respect Aboriginal people: the deeper respect that they have to the land, they are the most ancient culture survived until now, and the international visitors more and more prefer the genuine contact with an indigenous experience.

Aboriginal spirituality is a celebration of connectedness. The relationships which the Indigenous people form with their environment reflects that their spirituality is far more complex than a religion, rather, it is an identity. For theses ancient people there is no separation between the people, flora and fauna, and the land (Korff, What is Aboriginal Spirituality?, 2017). All of these elements are profoundly connected through song, dance, sacred stories and art, which are the pillars of Aboriginal spirituality. These traditions also allow the Indigenous people to connect with and understand the earth, therefor understanding ancestor spirits who are ever present within the land. Ancestors may have come to rest within specific land forms (Australian Museum, 2015). These connections create an inextricable relationship with the land; not only in a spiritual sense, but also as a way of understanding one’s history. “The land is our food, our culture, our spirit and identity” (Korff, What is Aboriginal Spirituality?, 2017). This report will explore the connection between Indigenous spirituality, land rights, European settlement and the impact colonisation had on the Australian Aboriginal peoples.

Aboriginal people have different approaches to healing one is by using a medicine wheel, another way is using herbs and plants to help heal such as sap and moss for burns or irritation. Another distinct world view is Aboriginals use sweat lodges to pray call on anseters to help heal. I think another distinct world view can be the native tongue, speaking the language wither it be Cree, Deni, Blackfoot, Inuit etc.

Throughout Australian history, Aboriginal people have been displaced and mistreated through the course of time, through the separation from their from kinship groups, land and the stolen generation. This has resulted in the connection to their dreaming lost, misconnection and loss of their sacred sites and traditional food from their land. As a consequence of the stolen generation, many aboriginal children were deprived of their parents, families, spirituality, language from their land and their cultural identity. All of these aspects contribute to the continuing effect of dispossession on Aboriginal spiritualities.

In Canadian history courses, we studied how the Europeans established in Canada to start a new life. We also learned that Christopher Columbus was the first explorer to discover this empty land, but in contrary, the native Canadians were already living in Canada even before it is discovered. Notwithstanding the European settlers moved in and took over the place. They brought their own Government, they called themselves as the “majority” and they also took the lands of the aboriginal people. Indigenous people are seen differently from the societies, which is running those states. In other words, the Colonists when

Present day schools are built to be a safe learning enviroment for students to gather the knowledge and experience that is neccesary for them to be successful members of their society. With the common saying of kids do not know any better as a common excuse or their action that are seen as inapropraite. The reality of this saying is that they should know better and it is the teachers and parents that should be advocting them equality. In public school Aborignal students are sucombed to racism as if it is in the games they play in the playground or in the social groups they are discluded from. The importance of the Aboriginal friendships in schools is crucial as is streches further them then just being friends but rather a support system. This

Throughout the last fifty years two diametrically opposed views have played out. H.C. Coombs argued that the priority was to use the curriculum and teaching methods to rebuild and sustain traditional Aboriginal culture destroyed by colonisation, racism and oppression. He supported Moira Kingston’s view that all Aborigines had a “world view derived from the Dreaming and irreconcilable with the demands of a modern industrialised market economy.” Sir Paul Hasluck represented the opposing assimiliationist view that schools should give priority to literacy, numeracy and technical and scientific knowledge to asssist integration in the workforce.Many theorists and practitioners have focused on the one third of students in Aboriginal schools with a specifically Aboriginal education rather than the majority attending the same schools as non-Indigenous children. In either case major problems were indentified with Aboriginal education by 2000.

It is not easy to find what make people’s identity. The causes are sometimes visible and are sometimes invisible. People often say features of appearance can be identity such as skin colour, hair colour, eyes, and body frame. Other people, however, might say languages, lifestyles, beliefs, and families make identity. In the world, the differences of these things such as appearance and beliefs have been discriminated. Especially, Indigenous people often have been invaded their cultures and lands in the world and because of this, the number of Indigenous people have decreased. The main focus of this essay is Australian Aboriginal people’s identity. Dudgeon, Wright, Paradies, Garvey, and Walker (2010, p. 6) stated: ‘Aboriginality is about descent, culture, upbringing and life experiences. Thus there are many elements which impact on forming Indigenous identity. This essay will discuss that Indigenous Identity is influenced by various surroundings including government, family and cultures. Firstly, it will introduce the author and the book details and background. Secondly, this essay will explain family member impact on identity development. Thirdly, it will also describe the connection between identity and kinship ties. Then, it will explain the connection between identity and Cultural Interface. Finally, it will define the impact of land right on identity.

Reconciliation between Aboriginal People and Non-Aboriginal people to some extent is important towards Australia’s future. Given the past injustices involving land rights, the stolen generation and Government Policies, it illustrates that Australia has some way to go ahead of the full reconciliation between Indigenous and Non-Indigenous Australians and that without reconciliation our future is uncertain.

The separation of aboriginal people from their land, kinship and children from families have had a devastating effect on aboriginal spirituality. Indigenous people are connected to the land physically and spiritually, Aborigines land is their home and when colonisation began by the white settlers in 1788 they claimed ‘Terra Nullius’, land that belonged to no one. This separation from land meant that they were not able to access food on the land and cultural practices and ceremonies associated with the land could not be carried out. Seen in source 1 the separation from the land is a disrespect to aboriginal spirituality, this effect did not only hurt the remaining loved ones, however the ancestor themselves as quoted from the source “Our ancestors travel with us all the time, they'll travel with us when we go back home ... till we get back to our land and put them back where