Honoring Our Own: Rethinking Indigenous Languages and Literacy

Today Indigenous peoples worldwide are deconstructing Western paradigms, including the classic constructs of literacy connected to alphabet systems, and articulating and constructing their own distinct paradigms based on Indigenous epistemologies and rooted in self-determination and social justice. A vital aspect of these efforts is the "rethinking of our thinking" and a reexamination of our priorities as a means for reconstituting, reproducing, and validating our own intellectual traditions and cultural knowledge and processes.     

Universalising the particular? God and Indigenous spirit beings in East Kimberley

Some Aboriginal discourses in East Kimberley appear to indicate that Indigenous particularities are being universalised by evangelical Christianity. The aim of evangelical Christianity is to bring all peoples under the domain of one God. But counter statements by people of all ages reveal that the Christian universalising project in East Kimberley is an unfinished (and possibly unfinishable) project. Although Indigenous particularities contribute to generational conflict they are not disappearing, while Aboriginal people remain on or near the lands in which their stories are embedded. Locative traditions emphasise genealogical continuities between the living and the dead. Evangelical missionaries, however, direct spirits of the living to heaven and condemn spirits of the dead to follow Satan. One Aboriginal woman has reached a kind of resolution between God and Indigenous spirits: mamu and juwarri (spirits of the dead) are not evil spirits but sinners who will be redeemed in the Last Days. 1     

The Rights and Blights of the Politics in Indigenous Higher Education

The Seventh Berndt Foundation Biennial LectureIt is clear from their voluminous scholarly output over five decades that Ronald and Catherine Berndt were keen observers of ‘the winds of change’ that were blowing strongly across most of Aboriginal Australia in that period. We contemporary scholars are closely watching both changes emanating from outside our communities and those that we as Indigenous Australians have instigated and moulded from within. A particular focus of this paper is how Indigenous Higher Education policies, programs and practices have been shaped by the politics of Indigenous self-determination and supported by social justice and human rights agendas. These frameworks have also guided argument, advocacy, and activism in the wider arena of Indigenous affairs, providing much of its language and forms of analysis. Today, however, there is evidence of a growing frustration that such frameworks have prevented alternative arguments, priorities, and possibilities from entering public discourse. In this paper, I discuss how these frameworks mutually constitute and uphold forms of analysis in Indigenous academia and Indigenous affairs in ways that fail to engage with the complexity of the contemporary space in which we as Indigenous people find ourselves today.     

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.     

Can Traditions Emerge from the Interaction of Stimulus Enhancement and Reinforcement Learning? An Experimental Model

The study of social learning in captivity and behavioral traditions in the wild are two burgeoning areas of research, but few empirical studies have tested how learning mechanisms produce emergent patterns of tradition. Studies have examined how social learning mechanisms that are cognitively complex and possessed by few species, such as imitation, result in traditional patterns, yet traditional patterns are also exhibited by species that may not possess such mechanisms. We propose an explicit model of how stimulus enhancement and reinforcement learning could interact to produce traditions. We tested the model experimentally with tufted capuchin monkeys (Cebus apella), which exhibit traditions in the wild but have rarely demonstrated imitative abilities in captive experiments. Monkeys showed both stimulus enhancement learning and a habitual bias to perform whichever behavior first obtained them a reward. These results support our model that simple social learning mechanisms combined with reinforcement can result in traditional patterns of behavior.     

Legitimising Belief: Identity Politics,Utility, Strategies of Concealment,and Rationalisation in Australian Aboriginal Religion

The ‘women's business’ on Hindmarsh Island has had spectacular success although vital evidence had been kept secret ‘in a sealed envelope’. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition.     

Conservation planning and Indigenous governance in Australia's Indigenous Protected Areas

Indigenous Protected Areas (IPAs) recognize that “country” constitutes land and waters that have enduring cultural, social, and economic linkages for Aboriginal and Torres Strait Islander peoples that extend over millennia, and which are critical to sustainable Indigenous futures. Within Australia's conservation system, IPAs become part of the National Reserve System (NRS) when Indigenous peoples voluntarily announce their intention to manage “country,” in accordance with their law, custom, and culture, and consistently with national and international conservation guidelines. The NRS requirement is that land is managed “in perpetuity” which highlights a potential tension between with the conservation goals and the voluntary character of IPAs. Ecological restoration in IPAs also raises contested ideas about what is “natural,” the relevant “baseline” for restoration, and what are the objectives to be achieved—ecological or cultural sustainability? Experience from Healthy Country Planning in IPAs indicates that restoration of traditional owner decision‐making, as well as respectful use and valuing community knowledge, is central to the sustainability of outcomes. Ecological restoration is most effectively achieved by restoring governance processes that support Indigenous peoples given the inseparability of cultural, social, economic, and ecological objectives.     

Signification des plus anciennes industries microlithiques du Kazakhstan,et ligne de Movius

Steppe areas in Central Asia contain Pleistocene old deposits, with assemblages made on quartz pebbles, very similar to both in China and in Eastern Europe (Bilzingsleben). Their meaning is to be found in their hafting processes on wood. By these reconstructions, they show elaborate technologies, just like the one in Schöningen (Saxe) or in Aboriginal Australia. As they do reflect long lasting traditions, they clearly sustain the “Movius Line” concept (1948), separating two worlds at these former stages.     

Western Notions of Informed Consent and Indigenous Cultures: Australian Findings at the Interface

Despite the extensive consideration the notion of informed consent has heralded in recent decades, the unique considerations pertaining to the giving of informed consent by and on behalf of Indigenous Australians have not been comprehensively explored; to the contrary, these issues have been scarcely considered in the literature to date. This deficit is concerning, given that a fundamental premise of the doctrine of informed consent is that of individual autonomy, which, while privileged as a core value of non-Indigenous Australian culture, is displaced in Indigenous cultures by the honouring of the family unit and community group, rather than the individual, as being at the core of important decision-making processes relating to the person. To address the hiatus in the bioethical literature on issues relating to informed consent for Aboriginal peoples, the following article provides findings from a two-year research project, funded by Australia’s National Health and Medical Research Council (NHMRC), conducted in the Northern Territory. The findings, situated in the context of the literature on cultural safety, highlight the difference between the Aboriginal and biomedical perspectives on informed consent.     

Change,Resistance, Accommodation and Engagement in Indigenous Contexts: A Comparative (Canada–Australia) Perspective

In Australia as in Canada, Indigenous contemporary realities can be approached as locally constituted responses to colonial history and to state policies and agendas. This paper compares the ways two Indigenous groups, former hunters and gatherers, have, since their ‘forced’ settlement, reproduced and transformed their identities and their worlds. The comparison is based on two selected topics: the politics of identity and identification; and local responses to the policies of self-determination/self-management. Considering both Indigenous kin-based socialities and their ontological differences provides clues to a better understanding of Indigenous people's complex practices of resistance and accommodation to, and engagement with, state agendas and the values of modernity and settler society. The two Indigenous groups selected are the Kukatja, an Aboriginal group in Australia's Western Desert, and the Atikamekw, an Indian Nation of north-central Quebec.     

Tribal Languages and the Challenges of Revitalization

Although school- and university-based language programs can help strengthen threatened Indigenous languages, language revitalization at its heart involves reestablishing traditional functions of language use in the context of everyday speaker interactions. The inherent dynamics of Native oral language traditions suggest the limitations of institutions in supporting critical language learning activities that are the key to successful language renewal efforts.     

Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

Maintaining customary harvesting of freshwater resources: sustainable Indigenous livelihoods in the floodplains of northern Australia

Freshwater resources underpin multiple livelihood systems around the world, particularly in highly productive tropical floodplain regions. Sustaining Indigenous people’s access to freshwater resources for customary harvesting, while developing alternative livelihood strategies can be challenging. The sustainable livelihoods approach was applied to examine the ways in which multiple livelihoods in the East Alligator River floodplain region in northern Australia influence Aboriginal people’s access to freshwater resources for customary harvesting. Interviews with Aboriginal residents were conducted to understand changes to freshwater customary harvesting practices. The dominant floodplain-based livelihoods analysed were pastoralism, biodiversity conservation and tourism and they were found to generate both opportunities and constraints for sustaining freshwater customary harvesting. Opportunities were provided through facilitating regular access to floodplain country and opportunistic access for harvesting, which assists in sustaining bio-cultural knowledge. Partnerships developed through these mainstream livelihoods built human capacity that enhanced all livelihood resource capitals (natural, human, social, financial and physical). Three key ways the dominant livelihoods constrained access to key freshwater resources were identified. Tourism required sacrificing certain hunting places and had to accommodate recreational fishing pressure. The successful recovery of the saltwater crocodile population through biodiversity conservation policy has inadvertently reduced people’s customary access to in-stream resources. Pastoralism on the floodplain had restricted traditional floodplain burning practices associated with accessing aestivating long-necked turtles, affecting access and abundance. These findings highlight the need for the development of remote Indigenous livelihood strategies to make explicit their influences on freshwater customary harvesting practices, to better support their maintenance amongst multiple, non-customary floodplain livelihoods.     

Ethnicity, infection and sudden infant death syndrome

Epidemiological studies found the incidence of SIDS among Indigenous groups such as Aboriginal Australians, New Zealand Maoris and Native Americans were significantly higher than those for non-Indigenous groups within the same countries. Among other groups such as Asian families in Britain, the incidence of SIDS has been lower than among groups of European origin. Cultural and childrearing practices as well as socio-economic factors have been proposed to explain the greater risk of SIDS among Indigenous peoples; however, there are no definitive data to account for the differences observed. We addressed the differences among ethnic groups in relation to susceptibility to infection because there is evidence from studies of populations of European origin that infectious agents, particularly toxigenic bacteria might trigger the events leading to SIDS. The risk factors for SIDS parallel those for susceptibility to infections in infants, particularly respiratory tract infections which are also major health problems among Indigenous groups. Many of the risk factors identified in epidemiological studies of SIDS could affect three stages in the infectious process: (1) frequency or density of colonisation by the toxigenic species implicated in SIDS; (2) induction of temperature-sensitive toxins; (3) modulation of the inflammatory responses to infection or toxins. In this review we compare genetic, developmental and environmental risk factors for SIDS in ethnic groups with different incidences of SIDS: low (Asians in Britain); moderate (European/Caucasian); high (Aboriginal Australian). Our findings indicate: (1) the major difference was high levels of exposure to cigarette smoke among infants in the high risk groups; (2) cigarette smoke significantly reduced the anti-inflammatory cytokine interleukin-10 responses which control pro-inflammatory responses implicated in SIDS; (3) the most significant effect of cigarette smoke on reduction of IL-10 responses was observed for donors with a single nucleotide polymorphism for the IL-10 gene that is predominant among both Asian and Aboriginal populations. If genetic makeup were a major factor for susceptibility to SIDS, the incidence of these deaths should be similar for both populations. They are, however, significantly different and most likely reflect differences in maternal smoking which could affect frequency and density of colonisation of infants by potentially pathogenic bacteria and induction and control of inflammatory responses.     

The evolution of animal 'cultures' and social intelligence

Decades-long field research has flowered into integrative studies that, together with experimental evidence for the requisite social learning capacities, have indicated a reliance on multiple traditions ('cultures') in a small number of species. It is increasingly evident that there is great variation in manifestations of social learning, tradition and culture among species, offering much scope for evolutionary analysis. Social learning has been identified in a range of vertebrate and invertebrate species, yet sustained traditions appear rarer, and the multiple traditions we call cultures are rarer still. Here, we examine relationships between this variation and both social intelligence--sophisticated information processing adapted to the social domain--and encephalization. First, we consider whether culture offers one particular confirmation of the social ('Machiavellian') intelligence hypothesis that certain kinds of social life (here, culture) select for intelligence: 'you need to be smart to sustain culture'. Phylogenetic comparisons, particularly focusing on our own study animals, the great apes, support this, but we also highlight some paradoxes in a broader taxonomic survey. Second, we use intraspecific variation to address the converse hypothesis that 'culture makes you smart', concluding that recent evidence for both chimpanzees and orangutans support this proposition.     

Knowing and Being Known. Approaching Australian Indigenous Tourism Through Aboriginal and Non-Aboriginal Politics of Knowing

Based on ethnographic research conducted with Bardi and Jawi people, two Indigenous groups from the Northwestern Kimberley region of Western Australia, the aim of this paper is to approach the complexities related to Indigenous tourism in Australia through the politics of knowing and not-knowing as embodied by Indigenous tour guides and non-Indigenous tourists. It examines the notion of knowing (or not-knowing) and its usages by Indigenous and non-Indigenous people in the context of their tourist encounter. ‘Knowing’ represents an important aspect through which Aboriginal people and their non-Indigenous guests negotiate their interactions. In particular, the paper shows how Indigenous and non-Indigenous expectations from tourism lead actors to adopt divergent positions and to assert renewed claims in relation to knowledge or knowing, casting new light on issues of self-representation and empowerment in the domain of Indigenous tourism.     

Real People: Authenticity and Aboriginality in the Australian Holistic Milieu

For many alternative spiritualists, it is axiomatic that indigenous peoples offer a radical alternative to Western materialism and alienation. Such a vision served some of the Australian alternative spiritualists in this research as both an auto-critique of modernity and a profound truth that could serve a range of personal and political projects. In practice, however, faith in this vision had to be reaffirmed in the face of Australian Aboriginal people who did not match the ideal. Maintaining faith in a useable Aboriginal alterity thus required negotiating the tensions between competing constructions of the genuine as either personal authenticity, adherence to tradition, or genealogical essence. Indeed, it was the movement between these different iterations of authenticity that ensured that the search for the real maintained its value as a framework for self-making at the same time as it tied Aboriginal people to a restrictive notion of culture and personhood.     

Changing Selves in Remote Australia? Observations on Aboriginal Family Life,Childhood and ‘Modernisation’

The idea of modernity is increasingly called upon to describe and understand change in Indigenous societies, replacing the older paradigms of colonisation, culture change and the short-lived misnomer hybridity. This paper problematises such an approach in the field of Australian Aboriginal Studies, with special attention to the question of whether individualisation and individualism are real phenomena in Aboriginal life-worlds, or else what kind of subjectivities might be in the making. The focus is on childhood as a site of change towards, and resistance to, modern individualism in reference to the history of state and religious interventions into Aboriginal family life.     

The intergenerational transmission of Australian Indigenous languages: why language maintenance programmes should be family-focused

By 2050, the majority of Australia’s surviving Indigenous languages are likely to become extinct. The intergenerational transmission of languages in which children acquire languages from their parents and grandparents is a key mechanism for reversing language shift, but many Australian children whose parents speak an Indigenous language do not speak that language. Using a unique, national survey of Australian Indigenous children, I identify factors associated with the successful intergenerational transmission of Indigenous languages within Aboriginal and Torres Strait Islander families. Results highlight the importance of parents’ language use. Although community-level characteristics account for some of the variance in successful language transmission, parents who use Indigenous languages at home, speak them as well as they speak English, and do not also speak a creole language are more likely to pass those languages onto their children.     

Historical Indigenous use of aquatic resources in Australia's Murray-Darling Basin, and its implications for river management

Summary Indigenous people demonstrably lived along rivers and around lakes and wetlands of Australia's Murray‐Darling Basin in pre‐European times. Waterways were, and continue to be, of major significance to the society and culture of Aboriginal peoples throughout Australia. Historically, they exploited most of the fauna – from mussels and crayfish, to fish and birds – and either ate, or used for other purposes, many species of aquatic plants. Such practices placed them in the role of environmental modifiers, a role played by all human groups from both past and present. They built sophisticated fish traps, cut gaps in river banks to allow fish to move on to floodplains, and there is evidence that they practised a form of fish culture by creating small impoundments in which small fish could live and grow in normally ephemeral tributary streams away from predatory larger fish. Knowledge of the numbers of Aboriginal people inhabiting the riverine regions of the Murray‐Darling Basin are sketchy, but at times large groups congregated for cultural reasons, facilitating fishing with extensively engineered fish traps, such as that at Brewarrina, on the Barwon River in New South Wales. At other times, densities may have been about 0.5 person per river kilometre, although this was certainly not evenly distributed and the calculation postdated deaths from smallpox. From archaeological and anthropological evidence, aquatic fauna and flora would have constituted between about 30% and 100% of the diets of Indigenous people historically, depending on season and location. As such, Indigenous people were very much a part of the ecology of aquatic ecosystems and their effects may have been profound. Despite this, their role in influencing these ecosystems has largely been ignored by contemporary freshwater ecologists and managers. Current management practices do not seem to have considered the loss of this component of riverine ecosystems, and there is little debate about how the historical part that Indigenous people played in shaping these systems and their biota might be incorporated into management generally.