Each example given has also shown how self-determination was and continues to be a major struggle for Aboriginal people. Beginning with the Whitlam government, the Land Rights Act was going to be the national recognition that Aboriginal people had been waiting for, however the swift dismissal of the government and subsequent changes to the bill meant that an uninformed government would dictate claims of Aboriginal land rights. This was continued in the Heritage Protection Act for Western Australia in which no monitoring of abuses of power within the authoritative ministry was assessed; hence damage to heritage sites for the development of industries occurred. Finally the Racial Discrimination Act although making racial discrimination illegal has clearly been violated by the government in the Northern Territory interventions and hence is not valued by Australia despite the international commitments made to recognising Indigenous rights. Although legislation has been introduced to recognise Indigenous rights, there seems to always be a catch. A final reoccurring theme in the legislation discussed is the uninformed views of the non-Indigenous government as decisions are made on behalf of Aboriginal people; hence two major statements were discussed that precisely define Aboriginal self-determination by Aboriginal
This subject is very broad and includes the understanding of past, present and future of the Aboriginal people and their families. In particular, it is essential to lay stress upon how the history has been affecting peoples ' lives from past to present and will also affect our future.
Applied Theory Paper This applied theory paper will analyze both the macro and micro analysis of the Novel, The Spirit Catches You and You Fall Down, by Anne Fadiman (Fadiman, 1997). In the book “The Spirit Catches You and Falls Down”, the character Lia illness resulted in a cultural divide between
“The first thing you must realise is that power is collective. The individual only has power in so far as he ceases to be an individual.” (Orwell).
This is a powerful quote, and to each individual, it has its own meaning. When I read this quote, what I understood was that if one believes they are powerless, then they are. The oppressor cannot control what is in your head, or your spirit. This quote is relevant because it corresponds to Canada’s relationship with the Indigenous people. My paper will be ranging from the topics of residential schools in Canada, and the aftershock of them; the positive influence New Zealand could have on Canada’s struggle to decolonization, and looking deeper into how Canada can take New Zealand as an example and try to incorporate it into our own values and system. Although this paper includes a broad range of subjects, it will be focused solely on my
The efficacy and implementation of the Northern Territory Intervention has received wide spread criticism due to the lack of prior consultation with the Indigenous Community leaders as well as the questionable reforms subsequently implemented. Amongst these reforms were the suspension of the Racial Discrimination Act (RDA) (Korff, J, 2016) and forceful leasing of Indigenous land to the commonwealth as documented in The Northern Territory National Emergency Response Act, 2007 (Cth). The Northern Territory Intervention consequently has had numerous negative impacts on the community, “The intervention has had consequences that will have repercussions for generations” (Dodson, 2016)
Effective engagement is premised upon sustained processes which provide Aboriginal communities with the opportunity to actively participate in decision making from the earliest stage of problem identification through to the evaluation of outcomes (Hunt: 2013). Effective engagement necessitates an awareness of local contexts and protocols, as well as genuine efforts to share power and provide opportunity for Aboriginal agency. Reports indicate that engagement is most successful when mutually beneficial and clear outcomes are agreed upon, roles and responsibilities are clearly established and monitoring and evaluation processes are identified and delivered in culturally appropriate methods (Hunt:
Through my life, I have seen several different approaches to Indigenous people’s rights and importance in Australia. I have been fortunate enough to visit Ayers Rock and undertake a tour which allowed me to see Aboriginal culture in art and drawings as well as hearing Dreamtime stories from guides. I have also witnessed family friends who have been severely racist and disrespectful of Indigenous heritage and history. I also was lucky to work with some Indigenous students who were in Reception during my Professional Experience 1, and I was able to see first-hand how a culture clash can affect a student’s behaviour. I feel that even before entering this course, I have had the privilege of being able to observe both positives and negatives
“However, Aboriginal people still struggle for more than words on paper. They require the enactment of visible justice, where aboriginal people have a pride of place and heritage that can be shared as well as respected.” (king, 2010, p.216).
There are two definitions of power. Power could be to supply (a device) with mechanical or electrical energy or it could be the ability to direct or influence the behavior of others. Power provides fuel for our cars; fuel provides energy for our bodies. But, our bodies create ideas. One idea our bodies create that has power over us for hundreds of years is racial discrimination. Racism is antagonism directed against someone of a different race based on the belief that one's own race is superior. The idea of racism has power over our choices, dreams, and identities.
What is power? Is it limited, or does everyone have power? The majority of people have some sort of power, whether it be over themselves or others, but very little power over who they are and who they become. The stories “Parents Night” by Nancy Garden and “Blonde” by Katherine Min show how people have very little power over themselves. In “Parent’s Night”, a young girl's struggles to find acceptance in her family on her sexuality. She has to decide whether to believe herself or believe her parents. A very similar but different story “Blonde”, is about another young girl who struggles with her appearance. Her parents are not very supportive of what she wants, and it seems like she is hopeless. She struggles with her own beliefs and what
The powerful interaction of power and privilege is thoughtfully explored throughout The Secret River (2015) by Diana Reid which shows the discriminatory ,ethnocentric practices between the Australian Colonizers and the Indigenous people that defines the period. Before Colonization in 1788, Aboriginal Civilization was composed of over 600
Introduction In 2001, Professor Chris Cunneen from the Criminology Department in the University of New South Wales authored a book entitled “Conflict, Politics and Crime: Aboriginal Communities and the Police” which mainly focused on the relationship between the Aboriginal people and the police. In chapter five of the book, which will be evaluated, he analyses the use of terror such as physical assault, ill treatment and over- policing of the Aboriginal people not just in public places but when in custody as well. It showed the ‘violence of neglect’ (Chris Cunneen 2001, p.106) and the failure to provide proper justice and a certain level of care to the Aboriginal People whether in custody or not (Chris Cunneen, 2001).In 1987, due to the over representation of Aboriginal peoples death in custody, the Royal Commission into Aboriginal Death in Custody (RCIADIC) was established to investigate into it(Larissa Behrendt,2013,p.7). There were some recommendations brought forward to make improvement to policing methods and the criminal justice system. However, there seems to be a continuing reality of injustice even in 2001 with high incarceration numbers in custody. “The law should be a shield for the weak and the powerless, not a club for the powerful “(Governor Roy Barnes, 2004 Equal Justice
Nor can effective use of power be reduced to wise control of our personal powers, though that may be a good start. Social power, including our own, is concentrated, channelled, and distributed by the culture and structure of our families, communities, organizations, countries, etc. Personal power is limited or extended by such cultures and structures.
Brown (2010) conceptualized power existing across four domains of human experience: (1) somatic/biological power – body is accepted and experienced as safe place; (2) intrapersonal/intrapsychic power – thoughts and feelings are known, intuition trusted; (3) interpersonal/social-contextual power – boundaries and relationships are healthy; and (4) spiritual/existential power – meaning making systems can respond to existential challenges. Issues of empowerment (or disempowerment) can occur within and across these various domains.