Parasitic diseases of remote Indigenous communities in Australia

Indigenous Australians suffer significant disadvantage in health outcomes and have a life expectancy well below that of non-Indigenous Australians. Mortality rates of Indigenous Australians are higher than that of Indigenous populations in developed countries elsewhere in the world. A number of parasitic diseases which are uncommon in the rest of the Australian population contribute to the high burden of disease in many remote Indigenous communities. High rates of infection with enteric parasites such as Strongyloides stercoralis, hookworm and Trichuris have been recorded and infection of the skin with the ecto-parasitic mite Sarcoptes scabiei is also a substantial problem. Secondary infection of scabies lesions, including with Staphylococcus aureus and group A Streptococcus, can produce serious sequelae such as rheumatic fever and post-streptococcal glomerulonephritis. Transmission of many parasites in many remote communities is facilitated by overcrowded living conditions and infrastructure problems which result in poor sanitation and hygiene. Improvements in environmental health conditions must accompany medical initiatives to achieve sustainable improvement in the health of Indigenous Australians.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

Mepimbat tedul proujek: Indigenous knowledge of culturally significant freshwater turtles addresses species knowledge gaps in Northern Australia

Indigenous biocultural knowledge offers valuable insights for species conservation; however, like biological diversity, associated cultural knowledge is also often threatened. This paper demonstrates how Indigenous biocultural knowledge of species can contribute to addressing gaps in species occurrence data and conservation knowledge using a case study from the South East Arnhem Land Indigenous Protected Area (SEAL IPA), northern Australia. Using a series of mapping workshops and interviews this collaborative project recorded Indigenous biocultural knowledge of the distribution, ecology, cultural significance and threats to freshwater turtles (freshwoda teduls in the local Indigenous language, Roper River Kriol). Based on past freshwoda tedul hunting experiences, 74 Indigenous knowledge holders identified 753 past freshwoda tedul occurrences, significantly adding to the 12 occurrences previously listed for the SEAL IPA in Australia's online species database, the Atlas of Living Australia. Importantly, these were the first ‘memory’ records of past species sightings by Indigenous people to be recognized and added to Australia's national species database. In addition, a blog summarizing this research was promoted through the Atlas of Living Australia, raising awareness of the Indigenous biocultural knowledge associated with these species. The Mepimbat tedul proujek revealed the cultural significance of freshwoda teduls and reported declines in abundance since the turn of the century, implicating invasive hard-hooved ungulates (buffalo, pig) and reduced rainfall. The addition of non-sacred Indigenous knowledge to free online species databases may offer innovative solutions for storage, interaction and sharing of indigenous knowledge, with opportunities for intergenerational and cross-cultural learning and broader application in conservation management and decision-making.     

Consequences of colonialism: A microbial perspective to contemporary Indigenous health

Nearly all Indigenous populations today suffer from worse health than their non‐Indigenous counterparts, and despite interventions against known factors, this health “gap” has not improved. The human microbiome—the beneficial, diverse microbial communities that live on and within the human body—is a crucial component in developing and maintaining normal physiological health. Disrupting this ecosystem has repercussions for microbial functionality, and thus, human health. In this article, we propose that modern‐day Indigenous population health may suffer from disrupted microbial ecosystems as a consequence of historical colonialism. Colonialism may have interrupted the established relationships between the environment, traditional lifeways, and microbiomes, altering the Indigenous microbiome with detrimental health consequences.     

The Politics of the Gap: Indigenous Australians, Liberal Multiculturalism, and the End of the Self-Determination Era

ABSTRACT  Since the 1970s, "self-determination" has been the dominant trope for expressing national aspirations for Indigenous Australians. Through the principles of self-determination, the liberal multicultural state has attempted to deliver postcolonial justice to its first peoples. In this new century, the sheen of the self-determination era has faded. Once heralded as the antidote to the racist assimilation era, it is now depicted as the cause of social ills. In this article, I draw on an ethnographic study of White antiracists working in Indigenous health in northern Australia to analyze the brand of liberal rationality that dominated the discourse of the self-determination era. By engaging with a "tribe" of White people who identify with the aims of the self-determination era, we can decipher the logic of self-determination as an instrument of the liberal state and better understand the internal contradictions and ambiguities that have led to its recent demise.     

Indigenous Knowledge of Rock Kangaroo Ecology in Western Arnhem Land, Australia

Indigenous peoples of western Arnhem Land, central northern Australia, have detailed knowledge of the rock kangaroos of the region, species that are little known to science. Information about the ecology of the species is required for their conservation and management. Ethnoecological studies can assist senior indigenous people with transfer of knowledge and can give respect and meaningful employment to those involved. We used semidirected interviews in the regional vernacular, Bininj Kunwok, to record indigenous knowledge of the ecology of the four rock kangaroo species (Petrogale brachyotis, P. concinna, Macropus bernardus and M. robustus). Discussions focussed on habitat preferences, diet, activity patterns, reproduction, predation, and hunting practices. The ethnoecological knowledge of the rock kangaroo species was extensive, and both complemented and extended that reported in the scientific literature. In contrast to scientific understanding of taxonomy and ecology, consultants recognized the rock kangaroos as a natural group. They also described subtle differences in the species’ comparative ecology. The methodology used proved highly successful and we recommend recording indigenous knowledge of the ecology of fauna species in the local vernacular wherever possible. This study is one of the most comprehensive ethnozoological studies of a group of species undertaken in Australia.

The contributions of Indigenous Peoples and local communities to ecological restoration

Indigenous Peoples and local communities (IPLC) are affected by global environmental change because they directly rely on their immediate environment for meeting basic livelihood needs. Therefore, safeguarding and restoring ecosystem resilience is critical to support their well‐being. Based on examples from the literature, we illustrate how IPLC participate in restoration activities maintaining traditional practices, restoring land degraded by outsiders, and joining outside groups seeking to restore ecosystems. Our review also provides examples of how Indigenous and Local Knowledge can be incorporated in the planning, execution, and monitoring of restoration activities. However, not all restoration initiatives engaging IPLC are beneficial or successful, and the factors that lead to success are not fully known. While local involvement in restoration projects is often mentioned as an element of success, this is primarily associated to projects that actively involve IPLC in codesigning restoration activities affecting their territories, ensure both short‐term direct benefits to IPLC and long‐term support of the maintenance of restored areas, and recognize IPLC local traditions and customary institutions. Based on these examples, we argue that IPLC should be a more important focus in any post‐2020 CBD agenda on restoration.     

Collaborations of Biocultural Hope: Community Science Against Industrialisation in Northwest Australia

ABSTRACT

The article discusses two community science projects organised in opposition to large-scale industrialisation in the Kimberley region of Northwestern Australia. Between 2006 and 2013, a significant conflict took place on the region’s Indian Ocean coast. It was triggered by the proposal of Australia’s largest independent oil and gas company Woodside Ltd. to build a $45 billion AUD liquefied natural gas facility at James Price Point, 50?km north of the tourist town of Broome. The community science initiatives highlight particular ways in which the local community was able not only to enter into the debate, but to significantly influence its outcome. This points towards alternate configurations of the political subjectivities involved in this conflict. Drawing on the Aboriginal notion of ‘living country’, the article presents these projects as signs of biocultural hope, that hint towards a world different from the one built on neoliberal ideals and dreams of economic opportunity alone.     

Indigenous and introduced arbuscular mycorrhizal fungi contribute to plant growth in two agricultural soils from south-western Australia

Arbuscular mycorrhizal (AM) fungi occur in all agricultural soils but it is not easy to assess the contribution they make to plant growth under field conditions. Several approaches have been used to investigate this, including the comparison of plant growth in the presence or absence of naturally occurring AM fungi following soil fumigation or application of fungicides. However, treatments such as these may change soil characteristics other than factors directly involving AM fungi and lead to difficulties in identifying the reason for changes in plant growth. In a glasshouse experiment, we assessed the contribution of indigenous AM fungi to growth of subterranean clover in undisturbed cores of soil from two agricultural field sites (a cropped agricultural field at South Carrabin and a low input pasture at Westdale). We used the approach of estimating the benefit of AM fungi by comparing the curvature coefficients ( C) of the Mitscherlich equation for subterranean clover grown in untreated field soil, in field soil into which inoculum of Glomus invermaium was added and in soil fumigated with methyl bromide. It was only possible to estimate the benefit of mycorrhizas using this approach for one soil (Westdale) because it was the only soil for which a Mitscherlich response to the application of a range of P levels was obtained. The mycorrhizal benefit ( C of mycorrhizal vs. non-mycorrhizal plants or C of inoculated vs. uninoculated plants) of the indigenous fungi corresponded with a requirement for phosphate by plants that were colonised by AM fungi already present in the soil equivalent to half that required by non-mycorrhizal plants. This benefit was independent of the plant-available P in the soil. There was no additional benefit of inoculation on plant growth other than that due to increased P uptake. Indigenous AM fungi were present in both soils and colonised a high proportion of roots in both soils. There was a higher diversity of morphotypes of mycorrhizal fungi in roots of plants grown in the Westdale soil than in the South Carrabin soil that had a history of high phosphate fertilizer use in the field. Inoculation with G. invermaium did not increase the level of colonisation of roots by mycorrhizal fungi in either soil, but it replaced approximately 20% of the root length colonised by the indigenous fungi in Westdale soil at all levels of applied P. The proportion of colonised root length replaced by G. invermaium in South Carrabin soil varied with the level of application of P to the soil; it was higher at intermediate levels of recently added soil P.     

The marketization of multiculturalism: neoliberal restructuring and cultural difference in Australia

This article assesses the relationship between multiculturalism and neoliberalism, focusing on the Australian context. It analyses recent reforms concerning immigrant integration and cultural diversity, and argues that since the mid-1990s Australian multiculturalism has embodied three central components of state restructuring: heightened demands for sociocultural discipline and conformity; fiscal conservatism and the retrenchment of safety nets; and the promotion of economic competitiveness, flexibility and efficiency in global markets. In retracing the trajectory of Australian policy this analysis contributes to emerging literatures on multiculturalism, and the shifting nature of citizenship and government rationalities in the present neoliberal context. In addition to illuminating recent changes in Australia, its findings display significant import for countries facing similar dynamics.     

Sick Again,Well Again: Sorcery,Christianity and Kinship in Northern Aboriginal Australia

This article concerns the ways in which Yolngu people of the Galiwin'ku settlement in northern Australia employ contemporary constructions of sorcery doctrines and Christian practices to rearticulate their kinship relations. In particular, I discuss the adaptation of sorcery ideas and accusations to present-day circumstances and the Christian healing processes that have emerged alongside traditional healing behaviours and biomedicine. Sorcery and Christianity at Galiwin'ku, I argue, are intertwined ethical models that enable the person and community to heal over and over again in accordance with the vicissitudes of postcolonial life. They continue the moral imperative of ‘looking after’ kin even as the net of ‘looking after’ has expanded to encompass new experiences, behaviours, and persons.     

Women's Yarning Circles: A gender‐specific bail program in one Southeast Queensland Indigenous sentencing court,Australia

In response to the over‐representation of Australian Indigenous women in the criminal justice system, culturally relevant and gender‐specific bail programs operate in several Queensland Indigenous sentencing courts or Murri Courts. Queensland Murri Courts are a specialist criminal law practice, which includes Elders and respected persons of Community Justice Groups in the sentencing process of Indigenous peoples. This paper explores the role of one gender‐specific bail program, Women's Yarning or Talking Circles, in one Southeast Queensland Murri Court. Women's Yarning Circles aspire to create an Indigenous‐centred space outside of court proceedings where defendants and Community Justice Group members of the same gender can build a rapport. Gender‐specific bail programs aim to recognise the intricacies of an Indigenous woman's intersectional identity and the diverse needs of each defendant that comes before the Murri Court.     

Distinguished lecture: Native title—Implications for Australian senses of place and belonging

Can native title, across remote, rural and urban settings, complement and overlap with current and future Australian senses of belonging? This is to explore a form of cultural coexistence that is potentially in tension with a sharp and mutually exclusive categorical distinction between those who embrace Indigenous identity and others. Can such cultural coexistence reinforce legal and economic achievements of land justice for the Indigenous minority yet also contribute to rich senses of place and belonging across the broader Australian society? While anthropology as a social science has a substantial and important practical research role in negotiations for, and outcomes of, particular native title claims, a further challenge is understanding the extent to which post‐claim coexisting identities and interests might enrich Australia's trajectory in resolving legacies of colonialism.     

Indigenous Land Use in the Ecuadorian Amazon: A Cross-cultural and Multilevel Analysis

Among the remaining tropical forests of lowland Latin America, many are inhabited by indigenous peoples, and the sustainability of their land uses is a point of heated debate in the conservation community. Numerous small-scale studies have documented changes in indigenous land use in individual communities in the context of expanding frontier settlements and markets, but few studies have included larger populations or multiple ethnic groups. In this paper we use data from a regional-scale survey of five indigenous populations in the Northern Ecuadorian Amazon to describe their agricultural land use practices and investigate the factors that affect those practices. We find the areas cultivated by indigenous households to be small compared to those of nearby mestizo colonists, but a large proportion of indigenous cultivated area is in commercial land uses. We also construct multilevel statistical models to investigate the household and community-level factors that affect indigenous land use. The results reveal significant influences on cultivated area from contextual factors such as access to markets, oil company activities, and the land tenure regime, as well as from household characteristics such as demographic composition, participation in alternative livelihood activities, and human, social and physical capitals. Overall the results are most consistent with market integration as an underlying driver of land use change in indigenous territories of the study area.

Reconciliation and Australian Indigenous Health in the 1990s: A Failure of Public Policy

In 1991, the Australian Commonwealth Parliament unanimously passed the Council for Aboriginal Reconciliation Act 1991. This Act implemented a 10-year process that aimed to reconcile Indigenous and non-Indigenous people by the end of 2000. One of the highest priorities of the reconciliation process was to address Indigenous socio-economic disadvantage, including health, education and housing. However, despite this prioritising, both the Keating Government (1991–1996) and the Howard Government (1996–2000) failed to substantially improve socio-economic outcomes for Indigenous people over the reconciliation decade. In this paper, I examine one of the most prominent socio-economic areas, that of Indigenous health. First, I discuss the appalling levels of Indigenous health throughout the reconciliation decade by analysing a number of health indicators, including life expectancy, infant mortality rate, standard mortality ratios, hospital rates and health Infrastructure. This analysis reveals significant and often worsening disadvantage in these health indicators. Second, I analyse a number of policies and programs concerning Indigenous socio-economic disadvantage that were developed by Commonwealth Governments in the 1990s. I argue that these policies and programs largely failed to address Indigenous socio-economic disadvantage. I also discuss alternative policies and programs that could reduce the significant levels of socio-economic disadvantage suffered by Indigenous people.     

Envy and egalitarianism in Aboriginal Australia: An integrative approach

The word ‘envy’ directs attention to feelings and cognitions that are especially important sources of information in our complicated sociality. As it is delimited by philosophers, economists, psychologists and others, envy is conceptually nested within a family that includes evil eye beliefs, inequity aversion, strong reciprocity and social comparison. Although the accumulation of work in these areas is substantial, anthropological treatments of envy are rare. Given repeated assertions of envy's universality and its potential importance for understanding widespread aspects of the human condition, a comparative eye seems essential. I present an account of ‘jealous’ in Aboriginal Australia via a framework that casts emotions as emerging from the interaction of psychobiological and sociocultural processes. According to this perspective, ‘envy’ should not be regarded as an invariant human condition but rather as a Western version of what, in a more generic human form, may both defend the individual and the larger sociality.     

Promoting social and environmental justice to support Indigenous partnerships in urban ecosystem restoration

Urban ecological restoration typically employs western science approaches to restore degraded ecosystems. As yet, few restoration groups acknowledge the history of these degraded urban sites, despite connections, past and present, that root Indigenous Peoples (and others) in these lands. Here, we promote partnership with Indigenous communities from project inception and present two successful case studies from Aotearoa New Zealand. We specifically note that partnering and building relationships with Indigenous communities in restoration efforts require recognition of power inequalities and injustices. We consider success to include both restoration of ecological function and biodiversity and reconnection of all communities to urban ecosystems.