Aboriginal Communities Act 1984

The Aborigines Protection Act 1909 (NSW) was a law that changed Indigenous Australian lives forever. The act enabled the New South Wales Board for the Protection of Aborigines to essentially control the lives of Aboriginal people. It was the Aborigines Protection Act 1909 (NSW) that had major provisions that resulted in the containment and suffering that Aboriginal people endured. This suffering included the practice of forcible removing Indigenous children from their families. These major provisions help us understand what the Aborigines Protection Act 1909 (NSW) involved and the impact it has had on the daily lives and cultures of Indigenous Australian peoples today.

The National Aboriginal Community Controlled Health Organisation, (NACCHO) is an existing representation of the hope of Aboriginal communities and their fight for self-rule. NACCHO is the nationwide climax organization representative. It controls over 150 Aboriginal Community Health Services (ACCHSs) across the country on Aboriginal health and issues.

Indigenous Australians have faced many changes to their original life style, with numerous policies being brought in. These policies had an incredible affect on how the indigenous Australians lived. The policies inflicted on the indigenous Australians varied widely and had numerous impacts. The policies of assimilation, protection and integration had mainly negative impacts on the community, causing loss of identity, language and religion. The policies of self-determination and reconciliation, had mostly positive effects to the indigenous Australian community, creating a stronger bond between black and white Australians, encouraging the concept of closing the gap between indigenous Australians and non-indigenous Australians. These

Another challenge to land ownership was the Tent Embassy on the parliament house lawns. This constant public pressure caused the government to express interest in giving land rights to Aboriginals. This was completed with Justice Woodward’s report in 1974 that recommended that Aboriginal reserves are to be returned to Aboriginal ownership, that Aboriginals had claim to vacant land if they could prove ties with the land, that Aboriginal sacred sites were protected. This was great as it gave power to the Aboriginals. It did however also mean that if they had sacred land that was already owned if not even used would not be returned to them. This was passed in 1976 when the Aboriginal Land Rights Act was passed. Later in 1981 the Northern Territory government opposes land rights and attempts to amend the land rights act to stop claims of owned stations and property.

It is without denial that aboriginal and Torres Strait islander people are treated differently in our society especially by the media. They are often represented as, trouble makers, violent and drunks. These remarks used by the media are giving bad impressions on Aboriginal people. Tonight, on Media Matters we will unmask the truth on the media’s treatment of the famous Sydney Swans footballer Adam Goodes. The media has heavily criticized this athlete making unfair statements causing them to break the journalist’s code of ethics, the very rule book they should be following. The code of ethics applies to all journalists and is designed to keep their reports fair, non-judgemental.

Faith Bandler was one of the most prominent figures promoting Aboriginal and Torres Strait Islanders civil rights in Australia, and played a significant role in the success of the 1967 referendum. Bandler’s background and early life significantly influenced her later activism, causing her to question injustices against Aboriginal and Torres Strait Islanders. Bandler spent most of her adult life promoting the cause of ATSI civil rights and racial equality, and was involved in a number of key events, one of the most significant being the 1967 referendum. Bandler’s legacy is extremely important in Indigenous Australia’s and Australia’s history, and her life will continue to impact millions.

In 1967, a landmark event occurred for the Indigenous Community of Australia. They were no longer declared Flora and Fauna This means that Aboriginal people would be considered a part of the landscape and not humans in their own right.. In 1967, a Referendum was held by all members of Australian society voting on the issue of allowing Indigenous Australian to be a part of the census and thereby able to vote and be counted as part of Australia’s population. This achieved not only citizenship for Aboriginal people, but put the issue of Indigenous Rights on both the political and social platforms. This essay will look at the lead up to the Referendum, how Aborigines and their supporters communicated their belief in their rights to the

To what extent has Canada affirmed collective rights for Aboriginals? Has Canada done their job properly by confirming collective rights for one of our main collective groups in Canada? From looking into some of the issues involving our Aboriginal peoples with the Government, it’s clear that the government has done a very weak job of affirming their rights. The government hasn’t completely affirmed the rights of our Aboriginals through the Indian Act, the issue on housing of the Attawapiskat peoples, and the land claims/rights of the Lubicon Cree.

The Royal Commission into Aboriginal Deaths in Custody (RCIADIC) in 1991 provided documentation on the death of indigenous Australians in prison or police custody. In doing so the report highlighted the substantial over representation of Aboriginal and Torres Strait Islander people in the Criminal Justice system and provided detailed analysis of underlying factors. The reports findings were believed to be the foundation of change. However, regardless of a range of policy changes and crime prevention programs in repose to the report, over representation in the criminal justice system remains. The issue is one of the most significant social justice and public policy issue in the contemporary Australian criminal justice system. The RCIADIC made 339 recommendations, most of which have been implemented into the criminal justice system over the past two decades. Never the less the systematic over representation remains prevalent. The purpose of this essay is to understand over representation as it exists in the contemporary criminal justice system. Particular emphasise will be placed on the levels of women and youths in the criminal justice system, their contact with the system and empirically based risk factors pertaining to over representation. An evaluation of alternative programs in the pre and post sentencing stage and the impact such programs would have on the over representation will be conducted.

In the midst of the government's interference in the lives of the Indigenous after colonisation, they believed that bringing along protection legislations would work on the behalf of Aboriginals in order to make their lives easier. The Acts were used, as a way of implementing procedures for protection, separation and assimilation amongst the Indigenous populations. In the case of Aboriginals protection Acts are a representation of systematic control. The 1909 NSW Aboriginal Protection Act gave power to the Broad to regulate the lives of the Indigenous. They were monitored throughout their everyday lives, their employment, wages and who they marry or come in contact with. Undoubtedly the Aboriginals are left feeling caged within their own land. Sometime

Terra Nullius was once apparent in Australian society, but has now been nullified with the turn of the century. With the political changes in our society, and the apology to Indigenous Australians, society is now witnessing an increase in aboriginals gaining a voice in today’s society. Described by Pat Dodson (2006) as a seminal moment in Australia’s history, Rudd’s apology was expressed in the true spirit of reconciliation opening a new chapter in the history of Australia. Considerable debate has arisen within society as to whether aboriginals have a right to land that is of cultural significance and whether current land owners will be able to keep their land.

On sixteen March 2005 the Australian Parliament surpassed the Aboriginal and Torres Strait Islander commission modification Act 2005 which repealed provisions of the Aboriginal and Torres Strait Islander Act 1989 (Cth) (ATSIC Act), and abolished the Aboriginal and Torres Strait Islander commission (ATSIC). The rules acquired Royal Assent and changed into proclaimed with effect from 24 March 2005. similarly, the legislation provided that ATSIC regional Councils would stop on 30 June

The National Aboriginal Community Controlled Health Organisation, (NACCHO) is an existing representation of the hope of Aboriginal communities and their fight for self-rule. NACCHO is the nationwide climax organization representative. It controls over 150 Aboriginal Community Health Services (ACCHSs) across the country on Aboriginal health and issues.

Many people across Australia regardless of being indigenous or not, have been asking for recognition for decades now. The formal process examining of how to achieve recognition has been ongoing since 2011. There have been two expert committees that have reported on the next steps working towards a meaningful and successful referendum for constitutional recognition and amendment of sections 26 and 51 for example. There are many ways in which a law or system of laws or values potentially may be ‘recognised’. At a grounded level, to say that Australian law should ‘recognise’ Aboriginal customary laws is to say that it should acknowledge them and their existence. This sense of ‘recognition’, though not a specifically

There have been many significant cases that have dealt with the issue of jurisdiction. Among these cases was the Sparrow case of 1990. The Court determined that “Aboriginal Rights were constitutionally protected, and that those rights can only be extinguished with First Nations consent.” Moreover, the Court ruled that “Aboriginal rights could only be limited with justifiable reasons and that Aboriginal rights have to be interpreted in a generous and liberal manner.”