Oodgeroo Noonuccal Analysis

The ‘Redfern Now’ episode, ‘Stand Up’ and the poem, “Last of His Tribe” by Oodgeroo Noonuccal challenge the values of society by using emotional dialogue and camera angle portraying the characters’ steadfastness and prioritization of their values and highlighting the pain of the last person of a tribe through contrast, first person narration and truncated sentences. ‘Stand Up’ is an episode about an indigenous schoolboy called Joel who is questioning the tradition of singing the national anthem and whether he should sing it. He does not feel right singing the anthem because he believes it goes against his cultural values. The dialogue used in the episode emphasizes the conflict between him and his teachers about singing the anthem and how

The Australian Indigenous community hold extremely significant corrections to the land of Australia, of which they refer to as ‘Country.’ Indigenous people acquire deep meaning from the land, sea and the countless resources derived from them. This special relationship has formed for many centuries. To them ‘Country’ is paramount for overall wellbeing; the strong, significant, spiritual bonds embody their entire existence. Knowledge is continually passed down to create an unbroken connection of past,

It is a commonly known issue in Australia that as a minority group, the people of Indigenous Australian ethnicity have always been treated, or at least perceived, differently to those of non-Indigenous disposition. This can be applied to different contexts such as social, economic, education, or in relation to this essay – legal contexts. Generally, Indigenous Australians face issues such as less opportunity for formal education, less access to sufficient income, more health issues, and higher rates of imprisonment (Steering Committee for the Review of Government Service

In this essay, it has been shown that the burnt stick is a novel about inequality. Throughout all the paragraphs it represents three points relate to inequality: The stolen generation, The big man think aboriginal don’t have emotion and kids in Pearl Bay are restricted not do anything relevant to their culture. As a result sum up these three main points above shows the inequality between the aboriginal people and the white people in the last

Throughout Australian history, there have been men and women who fought for the entitlements of the indigenous people. The most respected and recognised of these is Eddie Mabo, a Torres Strait Islander. Mabo stood up for the rights of his people from a very young age all the way to his death, in order to generate changes in the policies and laws of the government. Mabo battled for his right to own the land which he had inherited from his adoptive father, a fight which was resolved only after his demise. Despite this, Eddie Mabo became one of the key influential figures in the Aboriginal rights movement, as his strong will, determination, and intelligence allowed him to bring about change.

The piece is classified as Aboriginal Australian literature. It was published in the 1960’s. The purpose of the text is to give hope in a new beginning after the events involving the racial tension between the Aboriginals and the white settlers. The poem is directed to the Aboriginal people of Australia who suffered from these events

Oodgeroo Noonuccal was an Australian poet, activist, artist and a campaigner for Aboriginal rights. Her poems ‘We are going’ and ‘Let us not be bitter’ conveys the loss of the Indigenous culture and how much they suffered because of this. Oodgeroo Noonuccal’s perspective on Aboriginal rights is impassioned, concern and worry for the loss of her family and home. She expresses these emotions using imagery, poetic structures and poetic techniques, such as inclusive language and symbolism, to strongly represent what she is feeling and how much the Indigenous people have suffered through.

Gilbert’s poem portrays many Aboriginals plight’s within Australia and conveys notions of despair, anguish and anger for his fellow Aboriginal comrades. Again, Gilbert uses strong visual imagery in “the anguished death you spread” which helps convey the persona’s feeling of horror and anger at the Europeans. This is further emphasised through the poet’s vehement and repetitive use of second person pronouns in “you” which conveys a sense of blame and accumulates into an accusatory tone and generates a strong sense of detachment between the author and the European settlers. Furthermore enjambment enhances the accusatory tone in “you pollute all the rivers and litter every road” because the lack of punctuation and pauses makes the lines sharp and quick, creating a sense of anger in the author. In addition the author’s use of metaphors in “humanity locked in chains” creates a sense of struggle and inability to escape the oppression the Aboriginals are in, whereby the word “chain” is symbolic for trapped and lack of freedom. Kevin Gilbert’s emotional poem brings light to the pain and suffering Aboriginals are going through, which is a stark contrast to the image of Australia, being a free and accepting

The poet Oodgeroo Noonuccal, draws the realistic image of the confronting realities of alienation and displacement of Indigenous Australians. It is because of such experiences that has empowered Noonuccal to express and advocate learning from experiences by positioning the audience to view the horrors that occurred, creating a platform for her poetry. Through the emphasis of identity, it allows the audience to deeply connect with the past, determining and illustrating a profound link between the ancient past and contemporary present. Oodgeroo’s deep connectivity with art and poetry highlights the importance of learning from experiences, for not only the Aboriginal culture but, for all cultures, and that colonisation does not destroy self-identity. Through the poems The Past and China…Woman, it has allowed the individual to promote change, encouraging the survival of cultures through learning from past experiences

Violence against Aboriginal women is rarely understood as a human rights issue. Aboriginal women are often known to be the main victims of racialized, sexualized violence. To the extent issue, violence against women are more frequent, to be described as a criminal concern or a social issue, but it is a human rights issue to be discussed furthermore. Aboriginal women and girls have the right to be safe and free from violence. Woman are being targeted for violence because of their gender or because of their Aboriginal identity. In this essay, I will be discussing the discrimination between these two following readings, “Orientalism” and “Stolen Sisters, Second Class Citizen”.

Throughout the early 20th century, the Australian public was led to believe that Aboriginal children were disadvantaged in their communities, and that there was a high risk of physical and sexual abuse. Aboriginal children were being removed in order to be exposed to ‘Anglo values’ and ‘work habits’ with a view to them being employed by colonial settlers, and to stop their parents, families and communities from passing on their culture, language and identity

Government policies authorising the removal of Aboriginal children have caused extensive and unrepairable damage to every aspect of Indigenous culture. It could be argued that the emotional turmoil which occurred as a result of this policy, is greater than any physical abused ever faced by the Australian Aboriginal people. The act of child removal would be a scarring experience for parents and children of any race or culture. This policy had a particularly damaging impact on the Indigenous people as their identity is based within a set of strong traditional guides and teachings. These lessons are not recorded, but can only be taught through speaking with elders and learning through a connection to others within the mob, connection to art forms

Australia’s identity has always been a complicated one. Starting with Aboriginal genocide, 1800’s cowboys and villains, two world wars and a bunch of poems describing them, it makes it difficult to conclude on what being an ‘Aussie’ really is. Thankfully, the two thought-provoking poems Nobody Calls Me a Wog Anymore by Komninos Zervos, and My Country by Dorothea Mackellar both use their discerning selection of themes to reflect modern attitudes in some extent. Along with their themes, Nobody Calls Me a Wog Anymore and My Country both use their story to capture the attributes modern Australians possess to some degree.

Noel Pearson’s speech ‘an Australian history for us all’ discusses his approach to trying to solve some of the most systemic problems facing Australian Aboriginals today. The speakers are successful in understanding the ideas and values of the speech. Through the uses of various language techniques and context, Pearson’s speech details the struggles of the relationship between the first European settlers and Aboriginal Australians.

The construction of Aboriginality in Australia has been achieved through a variety of processes, in various places and at various levels of society, giving rise to a complex interaction between the constructions. At the local level, the most striking line of tension may seem to lie between what Aboriginal people say about themselves and what others say about them. But crosscutting this is another field of tension between the ideas of Aboriginality (and non-Aboriginality) that people of all kinds construct and reproduce for themselves, and the constructions produced at the national level by the state in its various manifestations, the mass media, science, the arts and so on (Beckett, 1988).