A Better Relationship Between Aboriginal And Non Aboriginal Community

This subject is very broad and includes the understanding of past, present and future of the Aboriginal people and their families. In particular, it is essential to lay stress upon how the history has been affecting peoples ' lives from past to present and will also affect our future. This essay will demonstrates that how the health professionals have work together and been involved with Aboriginal and Torres Strait Islander people as well as how our communities will respond to these connections.

Throughout this semester my learning experiences have been very significant towards my awareness of the Indigenous population. My personal perspectives have been impacted throughout this semester drastically also. This unit has helped increase my awareness toward the Indigenous people of Australia and the immoral battles they where put through in the past. My response to this unit of study was completely different to what I thought it would have been. My emotions have been triggered considerably throughout this semester. What really touched me was hearing about the horrific measures Indigenous children were put through. Getting taken away from their families purely because of their Aboriginal background, being mistreated, and having their

In 1965 a group of students from Sydney University formed a group, called Student Action for Aborigines, that’s purpose was to draw attention to the inequality between white and indigenous Australia based in New South Wales. It also hoped to decrease the social discrimination between white Australia and indigenous Australia as well as give support to aboriginals to withstand the discrimination they face daily.

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

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,

Through my life, I have seen several different approaches to Indigenous people’s rights and importance in Australia. I have been fortunate enough to visit Ayers Rock and undertake a tour which allowed me to see Aboriginal culture in art and drawings as well as hearing Dreamtime stories from guides. I have also witnessed family friends who have been severely racist and disrespectful of Indigenous heritage and history. I also was lucky to work with some Indigenous students who were in Reception during my Professional Experience 1, and I was able to see first-hand how a culture clash can affect a student’s behaviour. I feel that even before entering this course, I have had the privilege of being able to observe both positives and negatives

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.

The reconciliation of the Indigenous, has played a significant part in the history of Australia and the lives of many Indigenous Australian’s including Eddie Mabo. Eddie Mabo has been actively involved in Indigenous rights and reconciliation between 1981 and his death in 1992. Reconciliation has been an important part of Australia’s history as it has impacted many generations of Indigenous Australian’s throughout history. Eddie Mabo has played a significant role in the process of reconciliation between Indigenous Australians and the Australian government through his fight for land rights on Murray Island to be restored to their traditional Indigenous owners.

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.

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.

Reconciliation is the process of building respectful relationships between Aboriginal and Torres Strait Islanders and the wider Australian community. It is about understanding and respecting their culture and heritage and signifies ‘coming together’ to become one nation without racism and with equality for all. There are still vast differences in health, education, employment, and standards of living of the Indigenous peoples as compared to their non-Indigenous counterparts. Even today Indigenous peoples have a significantly lower life expectancy, up to 11.5 years for men and 9.7 years for women . The infant mortality rate for the Indigenous peoples is double the rate for non-Aboriginal Australians. Understanding these inequalities is the first step to reconciling the differences. Policies such as the stolen generation and assimilation policy destroyed Indigenous identity and culture and justified the dispossession of Indigenous people and the removal of Indigenous children from their parents. We can’t change the past but we can make a better future by understanding and learning from the mistakes of the past, reconciliation is about that. Many practical and symbolic strategies have been implemented over the last 50 years to achieve reconciliation such as ATSIC, Northern Territory Intervention and the Mabo decision. However, the most significant ones are the 1967 Referendum, Closing the Gap framework in 2008 and the ‘Sorry speech’. The aim is to improve the five dimensions of reconciliation: race relations, equality and equity, institutional integrity, unity, and historical acceptance.

The Discrepancy of life expectancy between aboriginal and non-aboriginal people sadly, I think is always going to be there. It is just the way things are. The improper living conditions for aboriginal people on many of these northern reserves in Canada. The lack of opportunity for aboriginal people to seek fulfilment in their lives and seek to grow as people. The racism that aboriginal people face on a day-to-day basis. The impact of the past of residential schools and segregations hospitals has on aboriginal people today. The impact that Segregation and assimilation of aboriginal people into western society had on aboriginal people is revisable. I think these conditions all affect the discrepancy between non-aboriginal people in Canada and

I think it is important to learn from the Aboriginal community, especially organizations catering or supporting the victims such as The Truth and Reconciliation Commission of Canada, and attending various workshops and lectures where the educator can make more connections to different resources and people. Useful actions to take would be contacting the leader of various Canadian Aboriginal organizations or presidents of societies. This would give the educator more knowledge and a first person, face-to-face meeting with the leaders or victims themselves, which are rich resources. This immersion would truly open the eyes of the educators as they learn first-hand accounts of the residential school traumas and testimonies. This could make for more effective lesson and curriculum planning because with more heart and passion, comes a more engaging, devoted, and well-prepared lesson plan or activity to really draw the learners towards these large prevailing issues. Aboriginal speakers (the victims) can be invited to the classroom to speak to the learners about their experiences and to give them a close-up, first-hand account. This would really engage and inspire the learners.

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.

Hey Monique! I also found it very interesting that the Aboriginal were hired to do such an important job, but I didn’t even realize the trust it could build between the cultures. I think you make a very good point because the colonists really had to trust the Aboriginals to lead them in the right direction. However, I think the relationships was very one-sided because in many cases the Aboriginals had no choice. They had to do the work they could get, and the best work for many of them was being