Aboriginal Societies: Climate Change And Global Warming

Country is precious, vital, and considered home to Aboriginals. To them, country is family, as they often describe it as if shares similar human characteristics. They care for country as they would to their brother or sister, and hold a certain responsibility to nurture country as it provides a sustained, well-nourished life. Each community member plays a role in the protection of country. Every member embraces a different, unique skills and when combined offer a greater life for everyone. Country is key to learning the essential hunting and gathering skills to live, feed and thrive off the land which is embedded in Indigenous culture.

Buchan and Heath argue that the term terra nullius was used to create a false construct of Australia and it’s Aboriginal people. Terra Nullius resulted in Britain justifying illegal colonisation of Aboriginal land and denigrating Aboriginal Australians by ignoring their sovereignty despite failing to either conquer or form treaties with Aboriginal Australia people.

Aboriginal land use practices centred on the sustainable use of the land. Aboriginal Australians practiced a form of agriculture known as ‘fire stick agriculture’. This involved utilizing fire to hunt animals, by setting fire to vegetation to draw prey into the open. Doing this also increased the availability of new grass and vegetation to feed animals. Minerals from the burnt vegetation are absorbed into the soil, increasing its fertility and therefore the abundance of vegetation in the area. Ensuring that there was enough feed for animals in the wild allowed Indigenous Australians to maintain population levels of the species they hunted in a sustainable manner for thousands of years.

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

The Aboriginal peoples of Canada had gone through many situations to get to where they are today with their education system. Pain, sorrow, doubt, and hope are all feelings brought to mind when thinking about the history and the future of Aboriginal education. By taking a look at the past, anyone can see that the right to education for Aboriginal peoples has been fought about as early as the 1870s. This is still is a pressing issue today. Elder teachings, residential, reserve and post-secondary schools have all been concerning events of the past as well as the present. Though education has improved for the Aboriginal peoples of Canada, there are still many concerns and needs of reconciliation for the past to improve the future.

Concerns of violent victimization and self-destructive tendencies in Aboriginal communities have become a significant issue in Aboriginal movements worldwide. In Canada, it has taken the specific form of feminist-inspired campaigns for only those Indigenous females that are missing and murdered. The highly vocalized 2015 campaign for the 42nd Canadian Federal Election drew much attention to the fate of missing and murdered Indigenous women. However, the attention on females suggests that the inherent implication that Indigenous men’s attitudes toward Indigenous women are the problem and that the men are not victims of violence themselves. This essay will first acknowledge the chronic problem of violence in the place of Indigenous peoples in first world societies and the continuing social problems that marginalize their position. This paper will then examine the Aboriginal peoples of Canada, the violence in their communities, and whether or not Indigenous men and their masculinities have an appropriate place in the national picture regarding the missing and murdered Indigenous women. I will conclude with a consideration of the extent to which if men do have an appropriate place in the inquiry and which policy recommendations are required to address the issues that Aboriginal people confront.

Mr. President. Tonight my colleagues and I have come to the floor to talk about climate change and to urge action. We believe strongly that it is not too late to confront this serious issue and to reverse our course. We have highlighted impacts that pose specific threats to our home states and the consequences for our nation. At this point, however, I would like to shift our focus a bit to address the perils faced by native communities at home and abroad.

The Canadian native aboriginals are the original indigenous settlers of North Canada in Canada. They are made up of the Inuit, Metis and the First nation. Through archeological evidence old crow flats seem to the earliest known settlement sites for the aboriginals. Other archeological evidence reveals the following characteristics of the Aboriginal culture: ceremonial architecture, permanent settlement, agriculture and complex social hierarchy. A number of treaties and laws have been enacted amongst the First nation and European immigrants throughout Canada. For instance the Aboriginal self-government right was a step to assimilate them in Canadian society. This allows for a chance to manage

During my interview with Margaret West of Bourke, NSW - I was able to gain first-hand knowledge and understanding of the issues (healthcare, safety and education) that were faced by some indigenous people during the 70’s and 80’s. After the interview concluded, I had enough information to compare the policies of her generation in contrast to the modern policies that deal with the same issues that were discussed in the interview.

Many of today’s key influencers in aboriginal communities, including leaders, teachers and parents are residential school survivors. Transmitted through an intergenerational effect, the individuals of the aboriginal community still suffer from the lasting burdens from their ancestors. These burdens can attribute to personal emotional, physical and mental trauma, compromised ideology of family structure, and loss of tradition, culture, and language. It can also be said that aboriginals have suffered from a lack of self-esteem and self worth that has been instilled upon them. “This has manifested itself in self-abuse, resulting in high rates of alcoholism, substance abuse, and suicide” (Hanson 2009). After being treated poorly within the

These are individuals whose ancestors migrated into Canada many years ago such as the Asians, Africans and Europeans who have been living the reserves (Falah-Hassani et al., 2015, P. 7). Statistics by LIM and LICO show that about 20% individuals who are sub origins are poor compared to the 35% 10 years ago this reduction in poverty trend among the off-reserve Aboriginals is due to the fact that most of them have acquired formal education placing them in better positions of getting better paying jobs (Curtis and Rybczynski, 2016, P.

The idea that Prehistoric Aboriginal culture is averse to change or is static is a belief shared by the minority. Although it can be said that Indigenous culture and our ancestral peoples share many similar or unchanged basic behaviour patterns, each society or culture can be distinguished from others by the certain configurative patterns or directives for why the Prehistoric peoples did or did not achieve things and how they were or were not achieved. This willingness to change and not be opposed to innovation and holding traditional values all the time, suggests that Prehistoric Aboriginal Culture was constantly changing. This essay discusses the concept that Prehistoric Aboriginal culture adopted a willingness to learn, change and grow through forms of art and culture, for both aesthetic and useful purposes. Secondly, the developing cultural intricacies will be deliberated, how hunter gatherer societies affected Prehistoric Aboriginal culture and how these complexities are the source of change for many Indigenous peoples through time.

In addition to the loss of culture and language for indigenous people, they are also experiencing the loss of their traditional lands and native environment. For indigenous people, much personal and group meaning comes from the natural environment and as a result, their religious practices are deeply rooted in the environment in which they live. When the environment that they rely on is taken away for development, both their cultural and religious identity suffers.

For over 200 years Aborigines have endured a long history of suffering due to the unpropitious effects of internationalism and western colonization; in Europeans attempt for cultural assimilation and taking their land to which has caused catastrophic consequences within individuals and the community as a whole by

Global warming is a phenomenon leading to climate change. Human activities, especially the burning of fossil fuels releases large amounts of greenhouse gases. These gases absorb infrared radiation and cover the atmosphere. More and more infrared radiation is inside the Earth, which becomes warmer. This process is called global warming (Houghton, 2005). Australia is one of the countries, which is suffering from climate change. The average temperature of Australia has increased by 0.7°C since the past century. Average precipitation in the southwest and southeast in Australia will decrease in future decades, while northwest regions will increase in precipitation. Moreover, Australia’s coastlines will suffer from erosion and inundation because it is estimated that there will be an 8–88 cm increasing global sea level (Preston and Jones, 2006). Owing to climate change, Australia’s biodiversity, ecosystems, and natural habitats are destroyed. For example, the habitat of the Great Barrier Reef and coral communities are disappearing (Preston and Jones, 2006). Owing to the effects and it is energy crisis in the future, exploring the renewable energy source feasibility and sustainable development is necessary. Therefore, in the long term, the potential of wind energy and solar energy could be the answer to global warming in Australia and determine the current barriers to renewable energy in terms of the energy industry and the locations in Australia.