Collectivism In Australian Aboriginal

Similarly the cultural value of the aboriginal also puts a heavy emphasis upon the social power system through family relationship structure known as Kinship (aboriginal culture 2015). It governs the behaviour, marriages and action of everyday life of an aboriginal (Indigenous Australia 2015) and provide moral and action guidelines. Elders of the aboriginal community regardless if they are a tribe, totemic groups or clans, are treated with respect for they teach skills, knowledge and personal experiences (Australian Museum 2015). Although through the rapid economic development of Australia and the introduction of technology into the aboriginal communities, some elders are undermined or even ignored by the tribes, particularly young members, in some tribes, elders still held a great amount of power in the daily life amongst the life of tribe members (Korff 2015).

It was these systems of kinship which determined who, and for which, members of the clan were responsible. In a society in which excess and wealth were not valued, in fact discouraged, this was a method of survival and insuran ce. These kin relationships were the foundation for all forms of reciprocity within the clan. For example, when a larger animal was caught in the hunt, it was pre-determined, depending on who captured the animal, who would receive which parts of the animal (Edwards 2005, p. 49). Sharing and reciprocity was not a friendly gesture within Aboriginal communities, it was an obligation which was to be taken seriously. It was a method for Aboriginal people to survive in a sometimes harsh and unforgiving land, which took the lives of many settlers.

There is recurrent tension between the maintenance of Indigenous culture and essentially assimilating to the rules and regulations of the predominantly white society in Australia (Dockrey, 2010). Australia’s Aboriginal culture represented the oldest surviving culture in the world (Aboriginal culture, 2017). The traditions include having at least 270 different language groups and 500 dialects in the indigenous community (Shareourpride.org.au, n.d). The vast amount of languages and dialects were present to represent the intellect of Indigenous Australians. Language is a strong aspect of Indigenous culture as it connects and influences many Indigenous tribes as it is their form of communication. The environment also connects aboriginal people spiritually to their land and provides them with a sense of identity (Jackson 1999). Although there were many different groups and clans in the past, the tribes fighting over the land was a rare occurrence (Treatyrepublic.net 1996). This showcases the connection and respect they exhibited for the land and maintaining structure was their main priority. Additionally common law was a way that Indigenous Australians could preserve the ecosystem and cultural integrity, through their spiritual and emotional connection with the land (Langton 1996, p.10). However due to the colonization, there was less formal acknowledgement for Indigenous

The kinship system is a defining feature of Aboriginal social organisation and family relationships1. This ‘kinship’ system establishes how all members of a community are related and what their position is2.It is a complex system that determines how people relate to each other, and what their roles, responsibilities and obligations in relation to one another are. It also plays an important role in ceremonies and relationships to the land. As such, the kinship system dictates who can marry who, ceremonial relationships, funeral roles and how kinfolk should behave towards one another1.

Kinship influences daily life of Indigenous people, including individual responsibilities to other members in the clan.

Aboriginal relationships are governed by a complex and intricate system of rules, known as “the classificatory system of kinship, and is essential to physical, psychological and emotional survival in traditional Aboriginal society” (Fryer-Smith, 2008, p. 47). It organizes social and economic relationships, all of which are of “vital importance” in Aboriginal societies (Edwards, 1998, p. 85).

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

Aborigines have a complex system in relation to their social and marriage laws, based on the grouping of people within their society. To understand the complexities of their social organization, consider it this way: divide it first into three main parts. The first part is the physical structuring of society in terms of numbers – family, horde and tribe. Second, the religious structuring based on beliefs and customs, totems and marriage laws. (Kinship, 2005) These beliefs divide people into sections and subsections, totemic groups

The kinship is a system that enables people to know precisely where they stand in relation to every person and a group. It is the heart of Aboriginal culture, and controls all facets of social behaviours. The Kinship system has been around for tens of thousands of years and is still used today. (Nations, clans, family groups, 2016). It is a system that determines how people interact with others and how people become related. Thus, controls who can get married and who supports who. Because there are over 500 Aboriginal nations across Australia the system is helpful because it simplifies the different clans and groups that share common kinship and language. (Nations, clans, family groups, 2016)

Looking at the chart the first dimension of culture plotted is individualism-collectivism. This dimension addresses how people define themselves and their relationships with others. Cultures that fall on the individualism side of the continuum share four characteristics. First, such cultures consider the individual to be the most important entity in any social setting. Second, individualistic cultures stress independence rather than dependence. Third, individualistic cultures reward individual achievement. The last characteristic is; individualistic cultures value each individual’s uniqueness.

To best compare and contrast my chosen CALD groups, the cultures of the Aboriginal and Chinese people, I focused my research and analysis on the dimensions of individualism vs collectivism and communitarianism.

In traditional Aboriginal society inter-personal relationships are governed by a Complex system of rules, known as the classificatory system of kinship. The kinship system

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.

The theory of individualism/collectivism refers to the values and nature of a society. Those cultures deemed as individualist place high

Indian and Nigerian societies, both show collective behavior of their people as they both have low individualism scores of 48 and 30 respectively. These societies appreciate large social networks in which each individual is bound to act according to his group members, family or close relations. If a person fails in any respects in the sight of his group of family member he feels ashamed and is left with the feeling of emptiness. Also recruitment and promotions of individuals are strongly associated with having good relationship rather than knowledge or ability.