Riding the Black Cockatoo

One conflict in this book is when Mattie has to face herself and try to live alone when grandfather dies, “Now what? Take inventory, Check the pack and powder I was alone; Grandfather died and Mother missing”(156). In this situation Mattie is trying to figure out what to do after her grandpa dies, mother is missing, and how she can survive alone. “A spiteful voice hissed in my head. Shut up, Mattie, the voice said, You’re a silly child. You have no

John is worried about his friend and tells this to his mother. His mother informs this to the teacher. One day when children were changing into their PE uniforms, the teacher notices some bruises on his back. When she asked rishi about this he keeps quiet.

18. The author gives you some insight into the way she organized her notes (p. 60). What does it say about the process of writing this book? She chooses to alternate between chapters of Lia's story and its larger background-the history of the Lee family and of the Hmong. What effect does this create in the book?

It is to our knowledge that John was afraid of losing Kathy. His fear of loss led him onto the path of spying on her. At first he felt guilt for his doing, yet he got satisfaction in it. ?A quick powerful rush. He knew things he shouldn?t know.? John is lost without Kathy, ?he said she was his compass?. John compared his love with Kathy as two snakes. ?Like were swallowing each other up, except in a good way.? His love for Kathy was so strong, and he couldn?t imagine his life without her, which pushed him to the limit. Eating her. ?Just like those weirdo snakes, one plus one equals zero!?

These philosophical ways of being and abiding by are supported by the Dreamtime. The Dreamtime can be explained as ‘how the world came to be’ for Australia’s First People, centered around ‘how people must conduct their behavior and social relations’ (Broome, 2002, p. 19). There are estimated to be 600 different Indigenous countries that exist amongst the Australian continent, all with different ways of ‘doing’ (Edwards, 1998). The Dreaming is an important way of passing on knowledge, cultural values and belief systems from generation to generation (Australian Government, 2015). The deep connection that Aboriginal people have to their land is also an important concept relation to the concept of The Dreaming. The land is where the events of the dreaming occurred, with the spirit beings of The Dreaming, forming sacred parts of the Australian landscape (Edwards, 1998, p. 81). This spiritual way of being is also linked to elaborate laws of kinship (Phillips, 2005).

In 1965 a group of students from Sydney University formed a group, called Student Action for Aborigines, that’s purpose was to draw attention to the inequality between white and indigenous Australia based in New South Wales. It also hoped to decrease the social discrimination between white Australia and indigenous Australia as well as give support to aboriginals to withstand the discrimination they face daily.

John still feels as though he can relate with his brother on a new level of trust and respect. “But where was I? Who was I? How did I miss so much (Wideman 687)?” John admits to himself here that the situation with Robby had gotten so out of hand for him and his family most of the time they chose to look away. He has blocked so many wrongful actions from his mind that Robby’s “confession” made him realize all that he had been suppressing for years. John feels like a “hypocrite” because when the TV was stolen his father in law bought him and his wife a new one. With their homeowners insurance though they were refunded 100 dollars. Instead of giving it to his father in law he chose to keep it. When the truth came out his father in law was hurt and felt that John had manipulated the situation. Though this is a small mistake compared to Robby and his crimes,

I respectfully acknowledge the past and present Nooongar Whadjuk people on which land Curtin University is based and of the Bindjareb Noongar people, the traditional custodians of Mandjoogoodrap (Mandurah) the land on which I live and work. Mandjoogoordap means meeting place of the heart and is a unique, distinctive and authentic place within the Gnaala Karla Boondja region, consisting of waterways, rivers, lakes, the estuary, ocean and coastal plains, and a rich history of Aboriginal people’s lives and stories. I respect the vibrant, endless culture that past and present Noongar people bring to this boodja (country).

Research an aspect of Australian history (e.g. policy, practice) and outline the ways in which this aspect has impacted on Aboriginal people and Aboriginal education.

As a future educator, it will be my job to continue acknowledging, valuing and teaching Indigenous origins, histories and cultures using the Australian Institute for Teaching and School (AITSL) standard 2.4 and the Australian Curriculum. This will give my future students a better understanding that Aboriginal and Torres Strait Islander people were the first custodians of our Australian land and of their origins. They lived in Australia 60,000 years before the British settled in 1788. I will teach an Australian historical time line prior to 1788.

The last twenty years has seen these themes played out in both policy and practice. Indigenous self-determination had played a big part in educational policy since the 1970s but by 2012 Marcia Langton in her Boyer Lectures attacked the concept as a “vaporous dream” (Schwab, R.G., 2013,p. 212)with critiques fuelled by the Little Children Are Saved Report. Langton saw Noel Pearson’s Cape York Aboriginal Australian Academy as an alternative model focused on outcomes but incorporating Indigenous art, culture and sport. This is actually a “top down”

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

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 Article the end from the beginning re (de)finding Aboriginality written by Michael Dodson explores the notions on how Aboriginal people have been represented and perceived by the early settlers. Michael Dodson makes a critique on the language from previous historians. They Mention in the beginning that the Aboriginal people were seen as Noble savages from the prehistoric beasts, blood thirsty, cunning ferocious” that they even fell in the classification of blood types which gives an idea of an animal like classification, scientific based and based purely on Age and descent. ( Dodson, 2003: 19-20). Michael Dodson Argues the question as to how can the colonisers understand all the aspects of the indigenous people if they

A: I have met my new roommate when I came in the University, a co-professor