Indigenous Of Indigenous And Indigenous Americans

Born in Ontario in 1971 to an Anishinaabe mother and a Scottish father, Leanne Betasamosake Simpson is a member of Alderville First Nation and is of Michi Saagiig Nishnaabeg ancestry. Although she has written three books, her most famous one is a collection of short stories called Islands of Decolonial Love. Simpson also works for the The Centre for World Indigenous Knowledge and Research at Athabasca University in Canada. She is a poet, an academic, and activist, and a spoken word artist, and she won the RBC Taylor Emerging Writer Award for her non-fiction works in 2014. She also was awarded the Briarpatch Magazine’s Writing From the Margins prize for short fiction in 2012. Leanne Simpson’s seeks inspiration from a variety of styles, from from storytelling to critical analysis.

The Australian Curriculum currently is struggling with incorporating indigenous perspectives as a key focus in the curriculum properly. It is lacking the ability to normalise indigenous knowledge and instead represents

Throughout history, aboriginal peoples have suffered from different unfair treatments based on their culture. Starvation, separation, denied from their culture were very common situations that would happened to them. “One Native Life” and “Martha of the North” are perfect examples of autobiographies were the Aboriginal peoples and their culture mistreated. Although Richard and Martha in “Martha of the North” both had traumatic and difficult life experiences, the protagonists’ culture were not handle in the same way. While Richard was denied from his culture by his nonbiological family, Martha’s culture was never contradict by her own family.

An Indigenous People 's’ History of the United States. A history book claimed to go above and beyond what has been stated in text before it. Every page is packed with details and references to other accredited historians, or examples of the mindset that has been historically infused. At first glance you think you already know about the history of the Native Americans. How we saw it fit to take their land, put them on ever shrinking “gifted” lands that would never allow them to strive again. How they are simply a conquered people who fought back and lost. Alas this book takes what you thought you knew and makes it more real, focusing on the unnecessary genocide. Admittedly this book was very difficult for me to read, I found myself trailing off, being confused with the connections. There were however quite a few spots that stuck out to me, especially those we have covered in our race lectures.

This Assessment will be my personal reflection and analysis of contemporary issues raised for post-colonial Indigenous Australians through two programs on the National Indigenous Television station (NITV), Living Black and NITV News. I will reflect on how these issues have impacted on the relationships between Indigenous Australians and non-Indigenous Australians, and how Indigenous culture impacts 21st century Australia. Through this I will also consider my own feelings and opinions on how these issues are raised and considered.

Indigenous peoples are undeniably some of the toughest and most courageous peoples that have ever walked the Earth. The horrific events that have shaped their past could have easily been enough to wipe out their race as a whole, but instead of allowing it to beat them down they remained resilient and are even pushing back in order to change the way the public views them. Eve Tuck and an author from Pine Ridge have spoken out in hopes to gain a consensus about viewing indigenous peoples in a different light - one that identifies their strength instead of their pain. Before delving into the main context of the paper, I want to first summarize the arguments of Eve Tuck and the author from Pine Ridge in order to assure the rest of the paper is

Just as the oppression and degradation inflicted on African-Americans and other minority groups in America became the impetus for blistering expressions of artistic protest, from poets and playwrights alike, the Aboriginal population of Australia has also discovered its collective voice among its own creative community. As an actor, director, and playwright, John Harding has managed to capture the centuries of brutality and isolation forced upon his culture through his searing works of drama, and his 2002 production Enuff ranks as one of his most resonant works of art. Despite existing within a particularly isolated niche of Australian literature, Harding's intensely incisive Enuff has managed to captivate critical reviewers by virtue of the subtle approach to a searing contemporary issue: racial prejudice and institutionalized bigotry. By depicting a fictionalized scenario in which Australia's minority groups, predominately aboriginal and indigenous cultures along with people of African descent, make the revolutionary choice to take up arms against an oppressive government, Harding compels any audience member viewing Enuff to consider his or her own complicity in the continued societal subjugation of indigenous people. By examining the responses published by widely read literary critics, it is possible to gain a greater comprehension of the multilayered masterpiece that is John Harding's Enuff.

Australian’s Constitution is the founding political and legal document of our nation. It underpins the system of government and the federal laws by which our country is run. The Constitution was written over a century ago and was shaped by the values and beliefs of the time, the Aboriginal or Torres Strait Islander people were not recognised at all. In fact the only mention of the Indigenous people was to exclude them. Most Australian people in society today would be shocked to know that the Constitution actually allows discrimination against the Indigenous people. Since Indigenous people are still not recognised in the Constitution there is growing support for the Constitution to be amended in order to recognise the Indigenous people of

In Michael X. Savvas’ article ‘Storytelling Reconciliation: Indigenous Australian Issues’, there are several points put forward, both for and against non-Indigenous writers writing about Indigenous issues. Some of the arguments against non-Indigenous writers, writing about Indigenous issues are: Previous depictions of Indigenous Australians have been stereotypical, racist and wildly inaccurate. The consequence of this, is that when other nations read this material they often assume that it is fact, as they have no

Creating imaginary characters without consultation with Indigenous people is by all accounts less demanding. There becomes less emphasis on diligence and thorough research as it is less time consuming to envision an Indigenous Australian’s world than to really inquire and confirm facts concerning a real Indigenous Australian.

This presentation will discuss Indigenous poetry and talk about one particular poem to celebrate contemporary Indigenous poetry. Poetry is powerful because “the pen is mightier than the sword”, it is emotional and is an aesthetic response to words. Poetry is used as a means of expressing issues and bringing attention to problems. Here, the poem brings attention to the old Australian mindset and talks about racism. Poetry can also bring changes in certain topics, because it encourages public discourse, it raises awareness, and lets people see things from other people’s perspective. Today, this presentation will talk about the poet, Charmaine Papertalk-Green, the poem, “A White Australian Mindset” and will discuss what ethical issue the poem is about. Then, this speech will analyse the main themes and messages which are shown through different poetic devices, and I will argue that the poem is effective in communicating its message.

“There does not seem to be one definitive definition of indigenous people, but generally indigenous people are those that have historically belonged to a particular region or country, before its colonization or transformation into a nation state, and may have different—often unique—cultural, linguistic, traditional, and other characteristics to those of the dominant culture of that region or state” (Rights) The land to Native Americans is a very sacred object. To us, as nonnative individuals, we don’t look at the land the same. As agriculturists we have a respect for the land and want to maintain its fertility so it can continue to bless us with crops. While a ski bum may have respect for the mountains and terrain that was given to them to be able to ski and enjoy. Native Americans see the land as a whole. They as people don’t just respect it for certain entities they respect it for everything it has given to them. “Their ancestral land has a fundamental importance for their collective physical and cultural survival as peoples. Indigenous peoples hold their own diverse concepts of development, based on their traditional values, visions, needs and priorities.” As nonnative individuals it should be our job to help protect these sacred lands, and restore what damage that has been done to them. But instead, big companies are destroying sacred land all over the United States by mining, drilling for oil, or even building for scientific research.

Indigenous people claim a powerful voice. A powerful voice is when one speaks out against the norm for what they believe is right. As a society, it is important to have a powerful voice, that persuades others of one’s opinions and judgements to help better the world. This concept of a powerful voice is strengthened furthermore, when we consider the context for which they are speaking. Poetry is one of the strongest contexts, through which Indigenous people have claimed a powerful voice. This essay will examine two particular poems by Oodgeroo Noonuccal, All one race and Let us not be bitter, both of which convey contrasting meanings and expressions exhibiting that Indigenous people claim a powerful voice, specifically through the use of poetry techniques.

The cultural representation of Indigenous Australians within Australia are heavily influences by what is portrayed in today’s Literature. Indigenous Australians get a rather bad wrap in literature, which has produced negative stereotype towards Indigenous Australians as being primitive, uneducated, drunks, violent, lazy and lacking complex laws, society organisation and cultural diversity (Kroff, J. 2017). These stereotypes have derived from historical inaccuracies about Indigenous Australians in literature and furthermore affected the representation of present day Aboriginals and Torres Straight Islanders in Australia. Overall many non-Indigenous Australians state a positive attitude towards Indigenous Australians, but still, three out of four Indigenous Australians claim to have experienced racism (ANTaR, 2012). Therefore, these stereotypes are producing negatives impacts towards Indigenous Australians and will furthermore have the potential to impact on children, teachers and the teaching profession.

Defining the term Indigenous is a process that while well-received and widely produced, is somewhat problematic as there are many variations, and even some suggestion that a relatively static definition does nothing to honor neither the meaning of the term nor the communities of peoples it represents. Understanding the variations in form and meaning are important to recognizing how the term is used in relationship to the user and the context in which it is produced. Indeed, misunderstanding and misuse are part of the de-conflating process of decolonizing language, and sometimes discernment before definition is required. Because of the objectification of Indigenous peoples, and the displacement of their relationship with their lands,