Nations and Tribes ‘Within’: Emerging Aboriginal ‘Nationalisms’ in Katherine

Throughout Australia, many Aboriginal responses to the legislative and administrative pressures of the native title regime have been couched in a nation‐building idiom expressed through legally incorporated Aboriginal associations. The membership criteria of these umbrella associations are often derived from definitions of the ‘tribe’ or ‘language group’. Yet, in a kind of Balkanisation, those who see themselves as marginalised to positions of uncertainty on the peripheries of the nation often seek to establish their own independent corporations on the basis of exclusive ties to specific areas of land within it, in search of greater recognition and in competition for scarce resources. In Katherine, in the Northern Territory of Australia, the administrative and legislative gaze of the State, particularly the Aboriginal Land Rights (Northern Territory) Act 1976, brought into focus a Jawoyn ‘tribe’, soon to express itself in the idiom of nationhood, closely followed by a Wardaman ‘tribe’ and ‘nation’. More recently, a native title gaze has now brought into focus ‘new’ configurations of kindred clusters, apparently located on the ‘peripheries' of the Jawoyn and Wardaman nations, and named and valued them as Dagoman. This paper discusses the processes associated with an emerging, but seemingly already fragmenting, Dagoman nation. It argues that divergent and changing Aboriginal subjectivities disrupt what might be seen as mimetic processes as Aboriginal people employ strategies of transforming essentialist representations of their collective selves in changing conditions of possibility.     

Unstable relations: a critical appraisal of indigeneity and environmentalism in contemporary Australia

The 1970s witnessed the emergence of a protest‐based environmental movement in Australia. We outline here the history of the unstable meeting of environmentalism and Aboriginal interests, before turning to Marcia Langton's recent critique of the progressive ‘green left’ in Australia. 1 We summarise Langton's argument: environmentalists would deny Aboriginal groups the benefits that flow from native title‐related agreements; environmentalists live at luxurious distance from the realities of remote and rural Aboriginal poverty and social problems; environmentalists exalt ‘noble savages’. We critique these claims on the basis that they pay inadequate attention to the structural inequities that underpin the market in native title interests and, further, deny the reality that Aboriginal groups often seek to form strategic alliances with green groups, arguing for conservation of their country on their own—or shared—terms. We argue that any appraisal of the present status of ‘green‐black’ relations needs to consider these factors seriously.     

Disparities in cancer stage at diagnosis and survival of Aboriginal and non-Aboriginal South Australians

Background/AimThis study tested the utility of retrospectively staging cancer registry data for comparing stage and stage-specific survivals of Aboriginal and non-Aboriginal people. Differences by area level factors were also explored.MethodsThis test dataset comprised 950 Aboriginal cases and all other cases recorded on the South Australian cancer registry with a 1977–2010 diagnosis. A sub-set of 777 Aboriginal cases diagnosed in 1990–2010 were matched with randomly selected non-Aboriginal cases by year of birth, diagnostic year, sex, and primary site of cancer. Competing risk regression summarised associations of Aboriginal status, stage, and geographic attributes with risk of cancer death.ResultsAboriginal cases were 10 years younger at diagnosis, more likely to present in recent diagnostic years, to be resident of remote areas, and have primary cancer sites of head & neck, lung, liver and cervix. Risk of cancer death was associated in the matched analysis with more advanced stage at diagnosis. More Aboriginal than non-Aboriginal cases had distant metastases at diagnosis (31.3% vs 22.0, p < 0.001). After adjusting for stage, remote-living Aboriginal residents had higher risks of cancer death than Aboriginal residents of metropolitan areas. Non-Aboriginal cases had the lowest risk of cancer death.ConclusionRetrospective staging proved to be feasible using registry data. Results indicated more advanced stages for Aboriginal than matched non-Aboriginal cases. Aboriginal people had higher risks of cancer death, which persisted after adjusting for stage, and applied irrespective of remoteness of residence, with highest risk of death occurring among Aboriginal people from remote areas.     

Australian alternative spiritualities and a feeling for land

For many Australian practitioners of alternative spiritualities, ‘nature’ and the non‐human environment are alive with significance: they embody a universal divine ‘spirit’ that is both independent of, and continuous with, individual subjects. Particular locations within nature also have special value as a font of powerful personal feelings and as a kind of natural resource of spiritual energy. Moreover, the effect of specifically Australian landscapes is frequently understood by reference to a place’s Aboriginal history or ‘spirit’, with recognition of such places both celebrating and laying claim to the land. However, having a feeling for land is not straightforward. Although Aboriginal people often served as a synonym for the land itself and thus were considered intrinsic to much of the land’s spiritual and personal value, their prior claims to its ownership also sometimes upset non‐Aboriginal feelings of love for the land.     

Incidence and Prevalence of Chronic Obstructive Pulmonary Disease among Aboriginal Peoples in Alberta,Canada

Background

Chronic obstructive pulmonary disease (COPD) is a major respiratory disorder, largely caused by smoking that has been linked with large health inequalities worldwide. There are important gaps in our knowledge about how COPD affects Aboriginal peoples. This retrospective cohort study assessed the epidemiology of COPD in a cohort of Aboriginal peoples relative to a non-Aboriginal cohort.

Methods

We used linkage of administrative health databases in Alberta (Canada) from April 1, 2002 to March 31, 2010 to compare the annual prevalence, and the incidence rates of COPD between Aboriginal and non-Aboriginal cohorts aged 35 years and older. Poisson regression models adjusted the analysis for important sociodemographic factors.

Results

Compared to a non-Aboriginal cohort, prevalence estimates of COPD from 2002 to 2010 were 2.3 to 2.4 times greater among Registered First Nations peoples, followed by the Inuit (1.86 to 2.10 times higher) and the Métis (1.59 to 1.67 times higher). All Aboriginal peoples had significantly higher COPD incidence rates than the non-Aboriginal group (incidence rate ratio [IRR]: 2.1; 95% confidence interval [CI]: 1.97, 2.27). COPD incidence rates were higher in First Nation peoples (IRR: 2.37; 95% CI: 2.19, 2.56) followed by Inuit (IRR: 1.92; 95% CI: 1.64, 2.25) and Métis (IRR: 1.49; 95% CI: 1.32, 1.69) groups.

Conclusions

We found a high burden of COPD among Aboriginal peoples living in Alberta; a province with the third largest Aboriginal population in Canada. Altogether, the three Aboriginal peoples groups have higher prevalence and incidence of COPD compared to a non-Aboriginal cohort. The condition affects the three Aboriginal groups differently; Registered First Nations and Inuit have the highest burden of COPD. Reasons for these differences should be further explored within a framework of social determinants of health to help designing interventions that effectively influence modifiable COPD risk factors in each of the Aboriginal groups.     

Sickening Bodies: How Racism and Essentialism Feature in Aboriginal Women's Discourse about Health1

In the last decade there has been much interest in the concepts of ‘racism’ and ‘essentialism’ and the ways in which these notions have been appropriated by Aboriginal people to demarcate a specifically Aboriginal space (Cowlishaw 1986; Lattas 1993; Langton 1981; Morris 1988; Muecke 1992). Central to these concerns is the issue of black/white relations and the specificities of racial oppression. Following these concerns in this article I explore the nexus between the metaphorical dismemberment of self and the corporeal dismemberment of sickness which is reflected in the high mortality rates and disease patterns of Aboriginal people. I extend Fanon's concept that racism has the power to alienate ‘a man of colour’ from his own self-image to argue that it more than metaphorically breaks the human body (Fanon 1991). I provide a window into a much neglected area of research: how notions of illness and social relatedness are constructed in particular socio-historical circumstances. I explore the meanings of illness as expressed at the level of community and as a form of embodiment associated with unequal colonial relations. I focus on indigenous exegeses which articulate Aboriginal women's experience of illness and their sense of identity. I draw on the work of Leder (1990) to foreground a phenomenological view where selfhood is continually confronted by circumstances that make present the ‘body’ as a ‘sharp and searing presence threatening the self’. I also apply Sansom's (1982) model of illness and the significance of carers in an Aboriginal community to demonstrate a world-view of personhood that is diffused with other persons and things rather than a world-view that entails a highly individuated and bounded self. In this world-view adequate healing requires a reconstitution of social relations and a re-ordering of the racialised status quo.     

Differences in cancer incidence by age at diagnosis between Aboriginal and non-Aboriginal people for cancer types included in Australian national screening programs

BackgroundThis study examined age distributions and age-specific incidence of screened cancers by Aboriginal status in New South Wales (NSW) to consider the appropriateness of screening target age ranges.MethodsThe NSW Cancer Registry identified invasive (female) breast, cervical and bowel cancers in people diagnosed in 2001–2014.ResultsAboriginal people were younger at diagnosis with higher proportions of breast and bowel cancers diagnosed before the screening target age range (<50 years) compared with non-Aboriginal people (30.6% vs. 22.8%, and 17.3% vs. 7.3%, respectively). Age-specific incidence rate ratios (IRRs) were lower/similar for breast and bowel cancers in younger and higher in older Aboriginal than non-Aboriginal people. All age-specific cervical cancer IRRs were higher for Aboriginal compared with non-Aboriginal people.ConclusionAlthough higher proportions of breast and colorectal cancers were diagnosed before screening commencement age in Aboriginal people, this does not necessarily indicate a need for earlier screening commencement. Other aspects needing consideration include benefits, harms and cost-effectiveness.     

Transforming meanings and group positions: tactics and framing in Anishinaabe–white relations in Northwestern Ontario,Canada

Abstract

Antiracism research often examines how stigmatized groups transform the meanings associated with their group. A complementary approach analyses the tactics that dominant and subordinate groups use to defend or advance their ‘group positions’ in situations that threaten the status quo. A case study of the proposed relocation of an Aboriginal child welfare facility to a rural Ontario township sheds light on both processes. Before rejecting the proposal, white residents and municipal councillors used delaying tactics, searched for race-neutral justifications, offered unsolicited advice, created new rules, and censured ‘traitors’. The Native agency (and its few white ‘allies’), guided by traditional decision-making practices, initially tried to provide ‘neutral’ information, stay positive, and emphasize common interests. When these tactics failed, they considered others before foregoing the opportunity to appeal to an independent tribunal. Ultimately, this case shows how laissez-faire frames and small-town dynamics can limit the choice and effectiveness of antiracist tactics.     

Rates of stillbirth by gestational age and cause in Inuit and First Nations populations in Quebec

Background:

Inuit and First Nations populations have higher rates of stillbirth than non-Aboriginal populations in Canada do, but little is known about the timing and cause of stillbirth in Aboriginal populations. We compared gestational age– and cause-specific stillbirth rates in Inuit and First Nations populations with the rates in the non-Aboriginal population in Quebec.

Methods:

Data included singleton stillbirths and live births at 24 or more gestational weeks among Quebec residents from 1981 to 2009. We calculated odds ratios (ORs), rate differences and 95% confidence intervals (CIs) for the retrospective cohort of Inuit and First Nations births relative to non-Aboriginal births using fetuses at risk (i.e., ongoing pregnancies) as denominators and adjusting for maternal characteristics. The main outcomes were stillbirth by gestational age (24–27, 28–36, ≥ 37 wk) and cause of death.

Results:

Rates of stillbirth per 1000 births were greater among Inuit (6.8) and First Nations (5.7) than among non-Aboriginal (3.6) residents. Relative to the non-Aboriginal population, the risk of stillbirth was greater at term (≥ 37 wk) than before term for both Inuit (OR 3.1, 95% CI 1.9 to 4.8) and First Nations (OR 2.6, 95% CI 2.1 to 3.3) populations. Causes most strongly associated with stillbirth were poor fetal growth, placental disorders and congenital anomalies among the Inuit, and hypertension and diabetes among the First Nations residents.

Interpretation:

Stillbirth rates in Aboriginal populations were particularly high at term gestation. Poor fetal growth, placental disorders and congenital anomalies were important causes of stillbirth among the Inuit, and diabetic and hypertensive complications were important causes in the First Nations population. Prevention may require improvements in pregnancy and obstetric care.Attention has recently been drawn to the paucity of data on rates and causes of stillbirth, a pregnancy outcome that is largely ignored compared with later deaths.¹ Aboriginal populations in Canada rank at the top of the list of disadvantaged groups with the highest rates of stillbirth in the Western world.¹ First Nations and Inuit, 2 distinct Aboriginal populations in Canada, have stillbirth rates that are 2–3 times that among non-Aboriginal Canadians.^1,2 Although these trends are alarming, little data exist to guide prevention efforts among Aboriginal Canadians. Not much is known about how stillbirth rates in Aboriginal populations vary by gestational age or cause of death, despite evidence that prevention requires knowledge on the timing and cause of stillbirth.³ Opportunities for preventing stillbirth are typically greater after 28 weeks of gestation,⁴ particularly at term, but the absence of gestational age– and cause-specific comparisons between Aboriginal and non-Aboriginal Canadians is a major impediment to reducing stillbirth rates. To gain a better understanding of the timing and causes of stillbirth in Inuit and First Nations populations, we estimated gestational age– and cause-specific fetal death rates in the Aboriginal and non-Aboriginal populations in the province of Quebec, where Inuit and First Nations people can be identified by parental information on birth registration forms.     

Everyone Will Be Jealous For That Mutika

In this paper I describe a phenomenon I refer to by its Aboriginal English name — ‘humbugging’ — in a western Arnhem Land Aboriginal settlement. By discussing the focal object in this phenomenon — the ‘mutika’ (car)¹ — I argue that a most interesting process of de-commoditization is occurring in this settlement. I use examples of humbugging to illustrate how the car in this community has tremendous symbolic as well as practical significance. I use. in particular, the work of Douglas and Isherwood (1979) and Appadurai et al. (1986), and argue that their ‘social life of things’ theoretical framework is appropriate for interpreting the importance of the ‘mutika’. I also suggest, however, that this framework needs to be re-thought in order to incorporate the challenge which de-commoditization presents to it.     

The Interdiction of Music in Islam

There is no authorisation in the Qur'an for the interdiction on music. That interdiction, when it is voiced, is the product of a conviction among some Muslims, supported by hadith (just as it is opposed with hadith) that Islam does not countenance music. In a country such as Pakistan, with a strong tradition of devotional music which (taken with the poetry, with which it is always associated) has become entwined with the identity politics of the provinces or sub‐‘nations’ which make up the vaster nation, a comprehensive ban on music would be impossible to enforce, though there are ‘ulamā’ and sectarian parties who desire it. This paper focuses on an instance where music is even harder to extricate from an accompanying text: the recitation of the Qur'ān. In the eyes of Muslims, Qur'anic recitation is not music. This denial raises further questions about the nature of music and, in particular, its involvement with the ‘extramusical’. Adorno's observations on the relation of music to language, and the anthropologist Friedson's complaint that ethnographers focus on text, at the expense of music, are examined in the light of the circumstance that the world over, music is associated with texts of one kind or another. Even when, as in the case of the ‘curing’ ritual described by Friedson, words are unimportant, or missing, music is seldom a phenomenological whole. Music ‘leans’, or is ‘leant on’: it lends its unrivalled ‘eloquence’ to many a cause, from commodity marketing to the structured working out of ritual, or, among lovers, to the remembered quality of experience. All these potentialities of music are relevant to the question of its interdiction and to the Muslim denial that the recitation of the Qur'ān is music.     

Multiculturalism,Latin Americans and ‘Indigeneity’ in Australia

What are the relations between the discourse of ‘multiculturalism’ and that of ‘indigeneity’ in Australia? In problematising these relations this paper explores the affiliations that Latin American migrants and political refugees living in Adelaide have with the notion of indigeneity. For some Latin Americans affiliations with the struggle of Aboriginal people and indigeneity is a product of strong political identification with the political left and the struggle for human rights in their countries of origin. At the same time references to Latin Americans' indigeneity are often evoked within Australian multicultural settings and performances that promote ‘cultural diversity’ and are consumed by White Australians for their exotic otherness and as forms of cultural enrichment. Such representations work to marginalise further the migrants (and the ‘indigenous’) into a cultural sphere which marks them as the tolerated ethnic ‘Other’.     

Sudden infant death syndrome and Canadian Aboriginals: bacteria and infections

Aboriginal populations in Canada, America and Australia have higher incidences of sudden infant death syndrome (SIDS) than non-Aboriginal groups. Canadian Aboriginal populations (known also as first nation, native or Indian) experience infant morbidity/mortality rates 3-7 times that of non-Aboriginals, with upper track respiratory infection and SIDS recorded as the leading causes. The aim of this investigation was to examine the home environment of Aboriginal infants, particularly during winter months when respiratory tract infections and SIDS are more common. Environmental bacteria, fungi and air particulates were examined in the residences of Aboriginal infants during visits to individual homes on an Aboriginal reserve. The physical histories of SIDS victims were gathered from medical files. Air and surfaces were sampled by agar strips which were processed by a commercial laboratory. The levels of fungi, bacteria and air particulate rates recorded in the reserve homes of Aboriginal infants registered levels considered to be detrimental to the health of the inhabitants. Such extreme levels could contribute to the high incidence of respiratory disease and SIDS experienced by Canadian Aboriginal infants.     

Physical Functional Limitations among Aboriginal and Non-Aboriginal Older Adults: Associations with Socio-Demographic Factors and Health

Background

Australian Aboriginal people are disproportionately affected by physical disability; the reasons for this are unclear. This study aimed to quantify associations between severe physical functional limitations and socio-demographic and health-related factors among older Aboriginal and non-Aboriginal adults.

Methods

Questionnaire data from 1,563 Aboriginal and 226,802 non-Aboriginal participants aged ≥45 years from the Sax Institute’s 45 and Up Study (New South Wales, Australia) were used to calculate age- and sex-adjusted prevalence ratios (aPRs) for severe limitation [MOS-PF score <60] according to socio-demographic and health-related factors.

Results

Overall, 26% (410/1563) of Aboriginal participants and 13% (29,569/226,802) of non-Aboriginal participants had severe limitations (aPR 2.8, 95%CI 2.5–3.0). In both Aboriginal and non-Aboriginal participants, severe limitation was significantly associated with: being ≥70 vs <70 years old (aPRs 1.8, 1.3–2.4 and 5.3, 5.0–5.5, within Aboriginal and non-Aboriginal participants, respectively), none vs tertiary educational qualifications (aPRs 2.4, 1.7–3.3 and 3.1, 3.0–3.2), lower vs higher income (aPRs 6.6, 4.2–10.5 and 5.5, 5.2–5.8), current vs never-smoking (aPRs 2.0, 1.6–2.5 and 2.2, 2.1–2.3), obese vs normal weight (aPRs 1.7, 1.3–2.2 and 2.7, 2.7–2.8) and sitting for ≥7 vs <7 hours/day (aPRs 1.6, 1.2–2.0 and 1.6, 1.6–1.7). Severe limitations increased with increasing ill-health, with aPRs rising to 5–6 for ≥5 versus no chronic conditions. It was significantly higher in those with few vs many social contacts (aPRs 1.7, 1.4–2.0 and 1.4, 1.4–1.4) and with very high vs low psychological distress (aPRs 4.4, 3.6–5.4 and 5.7, 5.5–5.9).

Conclusions

Although the prevalence of severe physical limitation among Aboriginal people in this study is around three-fold that of non-Aboriginal people, the factors related to it are similar, indicating that Aboriginal people have higher levels of risk factors for and consequences of severe limitations. Effective management of chronic disease and reducing the prevalence of obesity and smoking are important areas for attention.     

Land Tenure and Naming Systems in Aboriginal Australia

Naming systems play a prominent role in discussions of land tenure by Aboriginal people. Reference to one area of land and its owners is most commonly in terms of name ‘X’, whereas reference to another area of land and its owners is most commonly made in terms of name ‘Y’. Much of the analytical literature examines how these names refer to groups of people. There is considerable dispute as to whether the reference of these names suffices to determine disjoint groupings of owners that can be described by the term ‘clan’. This paper proposes that the analysis of linkages between names and areas of land should have priority over the analysis of linkages between names and groups of people. The evidence shows that the attachment of names to areas of land is more stable and consistent than their attachment to groups of people. There are differences in the ways that names attach to the landscape, and these differences are significant—they determine whether or not more than one name from the same system may be attached to an area of land. This paper focuses on two areas of Australia: the northern Kakadu‐Oenpelli area and the Timber Creek area (both in the Northern Territory). It shows that naming systems identify disjunctive areas of land as the targets for claims of primary ownership in both areas. These disjunctive areas may reasonably be described with the translation term ‘estates’. In the northern Kakadu‐Oenpelli area, corresponding to these estates, there are disjunctive groupings of owners, which may be termed ‘clans’. However, groupings of owners are not clearly disjunctive in the Timber Creek area, and there is little motivation for using the term ‘clan’. This paper proposes that this difference reflects a general pattern in Aboriginal Australia, with naming systems stably and consistently identifying ‘estates’ across much of the continent. They do not identify ‘clans’ with equivalent stability and consistency.     

European Settlement and the Making and Unmaking of Aboriginal Identities

This paper explores variation and change in Aboriginal people's connections to places, and place‐related identity, as a function of their differential historical relationship to a town. Among Aboriginal people who have lived for some decades in camps around Katherine, Northern Territory, descendants of those who appear to have the most clearly discernable long‐term relationship with the area in the vicinity of the town do not relate to places, nor conceptualise them, in stereotypically ‘traditional’ terms. Their relationships to town and nearby places tend to be of an ideologically unelaborated, homely sort. Kinds of territorial relationships their antecedents can be shown to have had to the area have undergone dissolution. The paper seeks to develop discussion of such variation and the historical and sociological processes involved. The Katherine case brings the social and historical significance of ‘towns’ as sites of Aboriginal/non‐Aboriginal interrelationship into focus, and also requires a critical view of notions of ‘group’ that have tended to dominate recent public process and understanding in Australia.     

`Two Laws‘, Ontologies,Histories: Ways of Being Aranda Today

At Hermannsburg, in central Australia, Western Aranda people frequently propose that they live by ‘two laws’, Aranda law and God's law. This is a common phenomenon remarked throughout northern Australia and analysed by a number of anthropologists in the past. This discussion throws new light on the issue by interpreting `two-laws' talk in terms of a culture of encompassment that marks the emergence of historical or ‘ethnic’ identities as Aboriginal people make the transition from an autonomous world to one in which they must engage in the practices of European orders that can come to dominate their lives. The discussion deploys ‘ontology’ and ‘ethnicity’ in order to mark different magnitudes of difference that can shape Aboriginal experience today.     

Emplacement and Displacement: Perceiving the Landscape Through Aboriginal Australian Acrylic Painting

Aboriginal Australian acrylic paintings have long been considered representations of mythologically invested landscape. This understanding has been made problematic by recent writings on ‘dwelling’. As common usage of the term ‘landscape’ seems to prioritize vision, to suggest that the acrylic paintings are landscapes only strengthens the suspicion that they are artifacts of displacement or distancing, rather than examples of the emplacement emphasized in this ‘dwelling perspective’. However, this paper will demonstrate that the relationship between acrylic painting and the land is more complex than such an interpretation. It will argue that the Aboriginal objectification of their relationship to the land is not inherently a distancing of the land.     

Disparities in Healthcare Utilisation Rates for Aboriginal and Non-Aboriginal Albertan Residents, 1997–2006: A Population Database Study

Background

It is widely recognised that significant discrepancies exist between the health of indigenous and non-indigenous populations. Whilst the reasons are incompletely defined, one potential cause is that indigenous communities do not access healthcare to the same extent. We investigated healthcare utilisation rates in the Canadian Aboriginal population to elucidate the contribution of this fundamental social determinant for health to such disparities.

Methods

Healthcare utilisation data over a nine-year period were analysed for a cohort of nearly two million individuals to determine the rates at which Aboriginal and non-Aboriginal populations utilised two specialties (Cardiology and Ophthalmology) in Alberta, Canada. Unadjusted and adjusted healthcare utilisation rates obtained by mixed linear and Poisson regressions, respectively, were compared amongst three population groups - federally registered Aboriginals, individuals receiving welfare, and other Albertans.

Results

Healthcare utilisation rates for Aboriginals were substantially lower than those of non-Aboriginals and welfare recipients at each time point and subspecialty studied [e.g. During 2005/06, unadjusted Cardiology utilisation rates were 0.28% (Aboriginal, n = 97,080), 0.93% (non-Aboriginal, n = 1,720,041) and 1.37% (Welfare, n = 52,514), p = <0.001]. The age distribution of the Aboriginal population was markedly different [2.7%≥65 years of age, non-Aboriginal 10.7%], and comparable utilisation rates were obtained after adjustment for fiscal year and estimated life expectancy [Cardiology: Incidence Rate Ratio 0.66, Ophthalmology: IRR 0.85].

Discussion

The analysis revealed that Aboriginal people utilised subspecialty healthcare at a consistently lower rate than either comparatively economically disadvantaged groups or the general population. Notably, the differences were relatively invariant between the major provincial centres and over a nine year period. Addressing the causes of these discrepancies is essential for reducing marked health disparities, and so improving the health of Aboriginal people.