Peter Garret was born on the 16 April, 1953. He was raised in the northern suburbs of Sydney by his mother (Betty Garret) and his farther (also named Peter Garret). He attended Gordon West Public Primary school and later went to Barker College High school. He progressed to the Australian National University, and later, to the University of New South Wales, where he studied law. His father died whilst he was in primary school, and his mother whilst he was at University. Peter joined a band known as 'Farm' in 1973. As lead singer, Peter wrote and co-wrote their songs. 'Farm' later changed their band name to Midnight Oil. Midnight Oil became famous for singing songs about the environment, indigenous rights, homelessness and nuclear disarmament. …show more content…
The album was inspired after their outback tour with Aboriginal Bands Gondwanaland and Warumpi Band. The tour was known and the Blackfella/Whitefella Tour. The two most famous songs from the Diesel and Dust album were Dead Heart and Beds are Burning. Both songs related to aboriginal rights. This album brought Aboriginal positions to the Australian public. Peter Garret was chosen to be the president of the Australian Conservation Foundation, in 1998. The ACF deal with environmental issues such as, uranium mining policies, endangered species, resource management and global warming. Garret was the youngest ACF president ever. While Garret was president, the ACF achieved saving Tasmanian forests. They also prevented the production of a naval base, at Jervis Bay NSW. Garret resigned his presidency, in 1993, as he took a role on the International Board of Directors for Greenpeace. He recommenced his presidency of the Australian Conservation Foundation in 1998. In 1990, Midnight Oil played in front of the Exxon building in New York, after Exxon caused the world's most famous oil disaster at that time. Above stage was a banner that read "Midnight Oil makes you dance, Exxon makes us sick". The band played songs about pollution and the
Barton was born in Glebe, New South Wales, and was the ninth child of English parents; William Barton, a stockbroker, and Mary Louise Barton. He was taught and schooled at Fort Street High School and Sydney Grammar School, where he was twice dux as a leader and School Captain. He went to the University of Sydney to study law, to become barrister and judge
In the chapter Aboriginal Perspectives on the Social Economy by Wanda Wuttunee explains community capitalism which is the well-being and sustainability of the entire community social economy. Throughout the chapter, Wuttunee mentions the development of Canada and how it has affected the aboriginal peoples. She explains that the more development in Canada and the less traditional ways of the first nations; leads to economic growth. The government would subsidize the aboriginal peoples land, turning it into a heavy industry area and constructing factories. The government's goal was to profit off of the land that didn't belong to them.
Idle No More: A Critical Exploration of the Six Demands of Idle No More And the Importance of Meaningful Action by the Federal Government
To better understand Aboriginals as a Dream Culture I want to give more insight into Aboriginal Australians general culture and their conceptions of “Dream Time.” In his discussion of religion, Mircea Eliade describes a concept of Cosmos vs Chaos (Eliade 1957). In this notion an unordered world is chaotic only until is it transposed during a sacred time: “By occupying it and, above all, by settling in it, man symbolically transforms it into a cosmos though a ritual repetition of the cosmogony” (Eliade 1957:31). In other words until a land is tamed or created it is considered unordered. This can be applied to Aboriginal’s understanding of the world prior to their current presence. Aboriginals believe that in a time before the Dreamings, the land and world was a featureless earth. It was not until the dreamtime, or time of creation: “where there is contact with appearances from both realms of inside the earth itself as from ill-defined upper region” that the earth began to have its composed landscapes (Cowan 1992:26). The Dream Time is not only a period but more of a dimension where ancestral beings moved across the earth and created not only land, but every aspect of the earth including animals, plants, and man. It is important to realize that the ancestors created the natural earth and that is why Aboriginals live a particular lifestyle. Most Aboriginals living in this cosmogony are hunter-gatherer tribes. This aspect of their life can be traced to stem from the idea of
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.
The evolution of the 1960s “protest song” has typically been associated with Joni Mitchell, but the expanding range of protest songs in the 1970s defines her continued presence as a leader in terms of environmental activism. More than just a vestige of the late 1960s, Mitchell continued to write protest songs long after many other artists from the 1960s had changed their lyrical content. In the “mellow turn” of early 1970s country rock and folk music, Mitchell represented a new environmental shift that moved away from the proto-typical antiwar songs of the 1960s. Mitchell, along with other musicians of this era, defined a shifting musical focus on songwriting and musical presentation during the early 1970as:
The rights and freedoms of Aboriginals have improved drastically since 1945 with many changes to government policy, cultural views and legal rules to bring about a change from oppression to equality. Unfortunately on the other hand, some rights and freedoms have not improved at all or have even worsened.
The group was formed in 1965 by bluegrass - enthusiast Jerry Garcia on guitar and vocals, Ron "Pigpen" McKernan on vocals and organ, Bob Weir on guitar and vocals, classical music student Phil Lesh on bass and vocals, and Bill Kreutzmann on drums. From the beginning, they brought together a variety of influences, from Garcia's country background to Pigpen's feeling for blues (his father was an R&B radio DJ) and Lesh's education in contemporary serious" music. Add to that, the experimentation encouraged at some of the group's first performances at novelist Ken Kesey's
Beds Are Burning, is an Australian rock anthem with a powerful message regarding Aboriginal land rights. Originally written and performed by Midnight Oil in 1987, from their album Diesel and Dust, the song’s target audience was every Australian with a conscience and to educate, protest, openly discuss and raise awareness about the removal of the Australian Aboriginal people from their rightful home in the desert. Beds Are Burning, has stood the test of time and made its impact on the conscientious global music scene, with its message being applicable to and resonating with displaced people worldwide, this anthem has retained its relevance and popularity to this day.
“If you came here to see spandex and big hair, this ain’t your band”, Metallica’s “war cry” throughout the early eighties. While the rest of the hard rock bands wanted to get rich and a lot of women, Metallica, as in the words of former lead guitarist Dave Mustaine, “Our hole existence pretty much was guitar, dominating the world and getting liquored up”.
Over the past 230 years, Aboriginals have protested in many different ways to gain rights, which they believe they are deserving of. Through aims of what they wanted to achieve, the processes they went through brought them disappointment over the poor results of some actions and pleasure over the success of others. Over those years, very few periods of protest have been as revelational or effective as the protests occurring between 1938 and 1972. During this period many different groups of Aboriginals have fought for the common cause of being recognised as people rather than interferences caught in the midst of Australians expansion as a nation.
The Cammeraygal people stem from the larger Kurringai tribe that are associated with the Northern Sydney area, (North Sydney Council 2014) also known as Euro Country (Sydney history). Lissarrague in Austlang (2014), identifies that the name Kurringai/Karikal is not only the name of the people but also the name associated with their dialect Hunter River-Lake Macquarie language, which is derived from Guringi language. The Northern Sydney region felt a substantial blow from the severe effects of British settlers (Karskens, 2011). Consequently there are no known descendants of the Cammeraygal nation (Heritage 2012).
He announced it was the first symbolic act of “the environmental decade.” Between the years of 1970 and 1972, Nixon created the Environmental Protection Agency and signed laws including the Clean Air Act, Clean Water Act, and the Marine Mammal Protection Act. Another thing he did was sign executive orders and international agreements on environmental issues. In early 1973, an international conference was held to discuss endangered species. The product of the conference was the Convention on International Trade in Endangered Species of Wild Fauna and Flora. The U.S. needed a new legislation to meet some of the agreement’s provisions and it led to the Endangered Species Act. In Nixon’s State of the Union speech in 1973, he called for stronger wildlife protection. The results of these environmental laws and international agreements made the public extremely happy. Even though Nixon’s intentions were selfish when he got involved in environmental concerns, he responded unquestionably positive. All his hard work helped pave the way for a cleaner society.
We cultivated our land, but in a way different from the white man. We endeavoured to live with the land; they seemed to live off it. I was taught to preserve, never to destroy.” (Tom Dystra) these impactful words demonstrate the true feelings of the indigenous people when white men took their land. “The Dead Heart”, is an inspirational lyrical poem by “Midnight Oil” and it was written in 1986 to support the message of, mistreatment of Indigenous people and to raise awareness about the Stolen Generation. “Midnight Oil” is an Australian band who recognised this issue, and the issue of land, and how land has a spiritual, physical, social and cultural meaning, there land is their home and it shows significance. Throughout the song there will
Aboriginals or indigenous Australians are the native people of Australia. Aboriginals were nomadic people who came to Australia about 40,000 – 60,000 years ago from Southeast Asia. Religion is a great part of Aboriginal culture. The essay answers these questions: What do Aboriginals belief? What is a Kinship system? What is Dreaming and Dreamtime? What rituals does Aboriginals have?