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The research highlights the importance of the study and analysis of Aboriginal resistance against Spanish colonial oppression during the process of conquest and colonization from the teaching - learning process of the History of Cuba in Higher Education. Part of research on Cuban aboriginal communities that have been carried out by distinguished historians, anthropologists, linguists, sociologists and didactics of history. Stresses the importance of the sources of historical knowledge in the discipline History of Cuba; fundamentally in the analysis of the resistance of the Cuban aborigines against the Spanish colonial regime. It addresses the manifestations of aboriginal resistance that took place in Cuba between the second half of the 15th century and the end of the 16th century, emphasizing in one of the fundamental legacies of aboriginal culture the formation and consolidation of the Cuban nation and nationality: the spirit of rebellion against any system of oppression., En la investigación se destaca la importancia del estudio y análisis de la resistencia aborigen contra la opresión colonial española durante el proceso de conquista y colonización desde el proceso de enseñanza – aprendizaje de la Historia de Cuba en la Educación Superior. Parte de investigaciones sobre las comunidades aborígenes cubanas que han sido realizadas por distinguidos historiadores, antropólogos, lingüistas, sociólogos y didactas de la historia. Destaca la importancia de las fuentes del conocimiento histórico en la disciplina Historia de Cuba; fundamentalmente en el análisis de la resistencia de los aborígenes cubanos contra el régimen colonial español. Aborda las manifestaciones de resistencia aborigen que tuvieron lugar en Cuba entre la segunda mitad del siglo XV y finales del siglo XVI, enfatizando en uno de los legados fundamentales de la cultura aborigen a la formación y consolidación de la nación y nacionalidad cubanas: el espíritu de rebeldía contra cualquier sistema de opresión.

This thesis presents qualitative interviews with eight Indigenous youth regarding their experiences of how helpers in their lives have helped them and how they have caused them harm. The central research questions focused on identity: how do you (youth participant) identify yourself, your family, your community, and your culture; and helpers: what are your experiences with helpers both non-Indigenous and Indigenous, and what are your ideas on what helpers should do differently to be more effective when helping Indigenous youth. The research was informed by anti-oppressive theory and Indigenous theories, the methodologies employed were Youth Participation Action Research and Indigenous research methodologies, and the data analysis was thematic. This thesis sheds light on how helpers can help Indigenous youth reconcile the colonial challenges that arise during adolescence when Indigenous youth start to form their identities. In order to be an effective helper with Indigenous youth helpers must consider how they can incorporate elements of Indigenous cultural values and activities within a trusting relationship.

This thesis presents qualitative interviews with eight Indigenous youth regarding their experiences of how helpers in their lives have helped them and how they have caused them harm. The central research questions focused on identity: how do you (youth participant) identify yourself, your family, your community, and your culture; and helpers: what are your experiences with helpers both non-Indigenous and Indigenous, and what are your ideas on what helpers should do differently to be more effective when helping Indigenous youth. The research was informed by anti-oppressive theory and Indigenous theories, the methodologies employed were Youth Participation Action Research and Indigenous research methodologies, and the data analysis was thematic. This thesis sheds light on how helpers can help Indigenous youth reconcile the colonial challenges that arise during adolescence when Indigenous youth start to form their identities. In order to be an effective helper with Indigenous youth helpers must consider how they can incorporate elements of Indigenous cultural values and activities within a trusting relationship.

This thesis presents qualitative interviews with eight Indigenous youth regarding their experiences of how helpers in their lives have helped them and how they have caused them harm. The central research questions focused on identity: how do you (youth participant) identify yourself, your family, your community, and your culture; and helpers: what are your experiences with helpers both non-Indigenous and Indigenous, and what are your ideas on what helpers should do differently to be more effective when helping Indigenous youth. The research was informed by anti-oppressive theory and Indigenous theories, the methodologies employed were Youth Participation Action Research and Indigenous research methodologies, and the data analysis was thematic. This thesis sheds light on how helpers can help Indigenous youth reconcile the colonial challenges that arise during adolescence when Indigenous youth start to form their identities. In order to be an effective helper with Indigenous youth helpers must consider how they can incorporate elements of Indigenous cultural values and activities within a trusting relationship.

This thesis presents qualitative interviews with eight Indigenous youth regarding their experiences of how helpers in their lives have helped them and how they have caused them harm. The central research questions focused on identity: how do you (youth participant) identify yourself, your family, your community, and your culture; and helpers: what are your experiences with helpers both non-Indigenous and Indigenous, and what are your ideas on what helpers should do differently to be more effective when helping Indigenous youth. The research was informed by anti-oppressive theory and Indigenous theories, the methodologies employed were Youth Participation Action Research and Indigenous research methodologies, and the data analysis was thematic. This thesis sheds light on how helpers can help Indigenous youth reconcile the colonial challenges that arise during adolescence when Indigenous youth start to form their identities. In order to be an effective helper with Indigenous youth helpers must consider how they can incorporate elements of Indigenous cultural values and activities within a trusting relationship.

In this paper we reflect on land, language and law in Wiilman Noongar Boodjar (Country), which has recently become known as the Upper Blackwood River Catchment in the South West of Western Australia. By intertwining historical perspectives with Western science and Noongar katitjiny (knowledge and understandings, or rationality) we argue that this region is alive, that it does have a language and that there is a message to be heard. History shows that the voice of the land might be diminishing, but signs of a transformation are evident, where a conciliation of these voices enables real listening to ancient insights and deep participation with place.

This research will make a significant contribution, and add to the body of knowledge by bringing forth new information and insights about the role of the Bunya tree and Bunya nut in Australian Aboriginal culture and trade.

Se propone un sistema de clasificación para los recipientes cerámicos de tradición aborigen de la isla de Gran Canaria. Este sistema integra aspectos tecnológicos, formales y funcionales partiendo de conjuntos arqueológicos debidamente contextualizados. Se discuten los resultados haciendo referencia a las diferencias cronológicas, a la función y características de los yacimientos. Asimismo, se discuten los datos comparándolos con aquellos existentes en la bibliografía especializada. Los resultados apuntan a la coexistencia de diferentes grupos funcionales, consecuencia del desarrollo de cadenas operativas muy diferentes, mantenidas durante largos periodos de tiempo. A pesar de esta continuidad, se han observado variaciones diacrónicas y espaciales entre los conjuntos, especialmente en cuanto a su morfología y patrones decorativos, que podrían deberse a cambios en las relaciones sociales aborígenes, ocasionados por factores internos y externos, y a la cristalización de grupos identitarios diferenciados dentro la isla, al menos en momentos avanzados de la ocupación prehispánica., This paper comprises a new proposal for the classification of the aboriginal ceramics from the island of Gran Canaria. This classification system integrates the technological, morphological and functional traits of archaeological vessels that have been properly contextualized. The results are discussed taking into account functional and chronological differences among the groups, as well as previously published data. As a consequence, a number of functional groups, related to different chaînes opératoires, were defined. Moreover, the groups also exhibited a spatial and chronological variability that seems to reflect the creation of identity borders within the population of the island. These limits became more evident during advanced moments of the indigenous occupation.

This article reports on action research conducted at a primary school in rural New South Wales, Australia. The research responded to an expressed school aspiration to foster greater understanding of local Aboriginal culture, historical perspectives and knowledge systems within the school. An exploratory model was developed using a mixed methods approach to investigate non-Aboriginal teacher perceptions and self-efficacy with teaching Aboriginal and Torres Strait Islander content specified in the Australian Curriculum. A Bush Tucker Garden was established as a ‘Pathway of Knowledge’ acting as a vehicle for collaboration between Aboriginal and non-Aboriginal stakeholders. Through their participation in this project the teachers were brought together with local Gumbaynggirr Elders, creating a space for the sharing of social capital. Teacher cultural knowledge and understanding was strengthened, enriching the student’s learning experience. The findings are of relevance to primary school teachers, curriculum stakeholders and education providers in the broader field of Aboriginal education.

In this paper we reflect on land, language and law in Wiilman Noongar Boodjar (Country), which has recently become known as the Upper Blackwood River Catchment in the South West of Western Australia. By intertwining historical perspectives with Western science and Noongar katitjiny (knowledge and understandings, or rationality) we argue that this region is alive, that it does have a language and that there is a message to be heard. History shows that the voice of the land might be diminishing, but signs of a transformation are evident, where a conciliation of these voices enables real listening to ancient insights and deep participation with place.

This article reports on action research conducted at a primary school in rural New South Wales, Australia. The research responded to an expressed school aspiration to foster greater understanding of local Aboriginal culture, historical perspectives and knowledge systems within the school. An exploratory model was developed using a mixed methods approach to investigate non-Aboriginal teacher perceptions and self-efficacy with teaching Aboriginal and Torres Strait Islander content specified in the Australian Curriculum. A Bush Tucker Garden was established as a ‘Pathway of Knowledge’ acting as a vehicle for collaboration between Aboriginal and non-Aboriginal stakeholders. Through their participation in this project the teachers were brought together with local Gumbaynggirr Elders, creating a space for the sharing of social capital. Teacher cultural knowledge and understanding was strengthened, enriching the student’s learning experience. The findings are of relevance to primary school teachers, curriculum stakeholders and education providers in the broader field of Aboriginal education.

Se propone un sistema de clasificación para los recipientes cerámicos de tradición aborigen de la isla de Gran Canaria. Este sistema integra aspectos tecnológicos, formales y funcionales partiendo de conjuntos arqueológicos debidamente contextualizados. Se discuten los resultados haciendo referencia a las diferencias cronológicas, a la función y características de los yacimientos. Asimismo, se discuten los datos comparándolos con aquellos existentes en la bibliografía especializada. Los resultados apuntan a la coexistencia de diferentes grupos funcionales, consecuencia del desarrollo de cadenas operativas muy diferentes, mantenidas durante largos periodos de tiempo. A pesar de esta continuidad, se han observado variaciones diacrónicas y espaciales entre los conjuntos, especialmente en cuanto a su morfología y patrones decorativos, que podrían deberse a cambios en las relaciones sociales aborígenes, ocasionados por factores internos y externos, y a la cristalización de grupos identitarios diferenciados dentro la isla, al menos en momentos avanzados de la ocupación prehispánica., This paper comprises a new proposal for the classification of the aboriginal ceramics from the island of Gran Canaria. This classification system integrates the technological, morphological and functional traits of archaeological vessels that have been properly contextualized. The results are discussed taking into account functional and chronological differences among the groups, as well as previously published data. As a consequence, a number of functional groups, related to different chaînes opératoires, were defined. Moreover, the groups also exhibited a spatial and chronological variability that seems to reflect the creation of identity borders within the population of the island. These limits became more evident during advanced moments of the indigenous occupation.

BackgroundThe Strong Women, Strong Babies, Strong Culture Program (the Program) evolved from a recognition of the value of Aboriginal knowledge and practice in promoting maternal and child health (MCH) in remote communities of the Northern Territory (NT) of Australia. Commencing in 1993 it continues to operate today. In 2008, the NT Department of Health commissioned an evaluation to identify enabling factors and barriers to successful implementation of the Program, and to identify potential pathways for future development. In this paper we focus on the evaluation findings related specifically to the role of Aborignal cultural knowledge and practice within the Program.MethodsA qualitative evaluation utilised purposive sampling to maximise diversity in program history and Aboriginal culture. Semi-structured, in-depth interviews with 76 participants were recorded in their preferred language with a registered Interpreter when required. Thematic analysis of data was verified or modified through further discussions with participants and members of the evaluation team.ResultsAlthough the importance of Aboriginal knowledge and practice as a fundamental component of the Program is widely acknowledged, there has been considerable variation across time and location in the extent to which these cultural dimensions have been included in practice. Factors contributing to this variation are complex and relate to a number of broad themes including: location of control over Program activities; recognition and respect for Aboriginal knowledge and practice as a legitimate component of health care; working in partnership; communication within and beyond the Program; access to transport and working space; and governance and organisational support.ConclusionsWe suggest that inclusion of Aboriginal knowledge and practice as a fundamental component of the Program is key to its survival over more than twenty years despite serious challenges. Respect for the legitimacy of Aboriginal knowledg

Body of My Ancestors: Exploring Wadawurrung Dreaming Through Visual Art. This research project uses traditional and contemporary art practices to reestablish, enhance and form new connections to Aboriginal culture. The overall aim maintains and revitualises Wadawurung cultural practices and their artefacts, along with creating new knowledge for future generations.

Child sexual abuse (CSA) and its consequences constitute a serious social issue in Aboriginal and other communities throughout the world. As a result, a number of influential psychological theories about sexual offending have been developed. These theories suggest that the early socialisation and developmental experiences of offenders are implicated in the onset, development and maintenance of sexual offending behaviour. While these theories suggest that culture is important for understanding such behaviour, their specific role has largely been ignored in the literature. Given the paucity of research in this area the aim of this study was to understand the perspectives of an Aboriginal community in Western Australia about the role of culture in CSA in their community, how this could inform the cultural dimension in existing psychological theories of sexual offending, and the implications of this for applying these theories with such sex offenders. During the first stage the researcher undertook semi-structured, in-depth interviews to collect data from 11 Aboriginal adult female and four adult male members from the community. A thematic analysis of the transcribed interview data identified five primary themes: Misusing Power; Surviving the System; Evolving Culture; Fear of Repercussions; and Avoiding Exposure. During the second stage the researcher presented her results to six people at a local Aboriginal community forum for their feedback, insights and refinement of the results. The same, but refined, themes were then presented to a group of five non-Aboriginal people who work with Aboriginal people in child protection and family counselling, for their feedback and insights. On the basis of all the feedback a sixth theme, Holding Aboriginal Law, was added. Aboriginal Law provides specific information, and sets out rules and expectations about Aboriginal people’s lives, kinship structures, cultural traditions, spiritual beliefs, and restricted ceremonial practices, t

The thesis uses creative practice and Indigenous knowledge frameworks with design methods to explore the ways in which virtual technology can represent Indigenous history and culture.

This paper examines the cultural safety offered to Australian Aboriginal and Torres Strait Islander students within their university environments. In the context of this paper, cultural safety includes cultural competency, as recently subscribed by Universities Australia and ‘extends beyond (to) cultural awareness and cultural sensitivity (Bin Sellik, 2003, p. 210) and includes putting in place explicit measures to address racism of all types. Informing this study were interviews and an online survey conducted with Aboriginal students and staff members of Aboriginal centres which formed part of a larger study investigating the Transition of Aboriginal and Torres Strait Islander Students into Higher Education (Oliver et al., 2013a; 2013b). Their responses provided evidence suggesting overt and covert experiences of racism, exclusion and cultural isolation indicating that there is still much to be done before cultural safety is truly attained in our universities. As such our findings support recommendations stemming from previous research indicating that cultural safety is an issue that needs to be brought to the attention of governing bodies within our higher education sector.

This paper examines the cultural safety offered to Australian Aboriginal and Torres Strait Islander students within their university environments. In the context of this paper, cultural safety includes cultural competency, as recently subscribed by Universities Australia and ‘extends beyond (to) cultural awareness and cultural sensitivity (Bin Sellik, 2003, p. 210) and includes putting in place explicit measures to address racism of all types. Informing this study were interviews and an online survey conducted with Aboriginal students and staff members of Aboriginal centres which formed part of a larger study investigating the Transition of Aboriginal and Torres Strait Islander Students into Higher Education (Oliver et al., 2013a; 2013b). Their responses provided evidence suggesting overt and covert experiences of racism, exclusion and cultural isolation indicating that there is still much to be done before cultural safety is truly attained in our universities. As such our findings support recommendations stemming from previous research indicating that cultural safety is an issue that needs to be brought to the attention of governing bodies within our higher education sector.

Accommodating the diverse childcare needs of Australia's Indigenous communities, both within mainstream and Indigenous-operated services, is a major concern for all Indigenous families and communities. Of particular concern in relation to formal child care is the need for programs to be culturally strong. Culturally strong programs incorporate the culturally based beliefs, values and practices, including child-rearing practices, of individuals, families and communities using that service. This paper, drawing upon a broad-based consultation funded by the Australian Government and conducted throughout 2005-06, addresses the key elements of what constitutes culturally strong childcare programs for Indigenous children, families and communities. In recognition of the heterogeneous nature of Indigenous Australians, the research methods included focus groups, community consultations, and interviews with key stakeholders in the childcare sector nationally in order to identify their positions. The research findings highlighted that those involved with childcare programs for Indigenous children, whether they are living in a remote community in the Northern Territory or in Redfern in Sydney, New South Wales, share a similar desire: that programs reflect the cultural knowledge and practices of their respective communities.

Digital Songlines is an Australasian CRC for Interaction Design (ACID) project that is developing protocols, methodologies, and toolkits to facilitate the collection, education and sharing of indigenous cultural heritage knowledge. This research will illustrate significant Australian Indigenous spaces such as the Mt Moffatt area at Carnarvon Gorge in south-west Queensland and areas around the Pilbara in Western Australia. The project explores the areas of effective recording, content management and virtual reality delivery capabilities that are culturally sensitive and involve the indigenous custodians, leaders and communities in those areas as well as how players in a serious gaming sense can experience indigenous virtual heritage in a high fidelity fashion with culturally appropriate interface tools.

The central issues explored in this research were the ways in which the current Eurocentric model of education has failed to provide for the unique educational needs of Aboriginal people, and the ways in which distance education provision can be redesigned in order to provide a more culturally appropriate educational model for Aboriginal communities. The purpose of this case study was to identify the key factors relating to Aboriginal students’ values, beliefs and practices that contribute to a positive distance education experience for six adult Aboriginal students studying at a community college in Northeastern Saskatchewan. These factors were compared to those identified in the literature and from this research recommendations were made for changes and additions to the support services necessary for these community college students to realize successful distance education experiences. The literature showed the importance of addressing the issues of cultural sensitivity and cultural integrity when designing and delivering distance education courses for Aboriginal learners. The reviewed literature was categorized under three broad topics: Aboriginal education and cultural factors, distance education barriers, and access issues and support issues in distance education. A case study research design was used where participants were interviewed in written and oral formats. The interview questions were based on information researched in the literature review and from these interviews general themes were identified and then confirmed in a focus group session. Research results identified the value of community, the need for a common area to study and incorporation of aboriginal beliefs and content in course curricula. Student transience and alleviation of various stressors were also determined as factors affecting distance education experiences. From this research support services necessary for promoting/fostering successful adult Aboriginal distance educational experienc, 2007

The central issues explored in this research were the ways in which the current Eurocentric model of education has failed to provide for the unique educational needs of Aboriginal people, and the ways in which distance education provision can be redesigned in order to provide a more culturally appropriate educational model for Aboriginal communities. The purpose of this case study was to identify the key factors relating to Aboriginal students’ values, beliefs and practices that contribute to a positive distance education experience for six adult Aboriginal students studying at a community college in Northeastern Saskatchewan. These factors were compared to those identified in the literature and from this research recommendations were made for changes and additions to the support services necessary for these community college students to realize successful distance education experiences. The literature showed the importance of addressing the issues of cultural sensitivity and cultural integrity when designing and delivering distance education courses for Aboriginal learners. The reviewed literature was categorized under three broad topics: Aboriginal education and cultural factors, distance education barriers, and access issues and support issues in distance education. A case study research design was used where participants were interviewed in written and oral formats. The interview questions were based on information researched in the literature review and from these interviews general themes were identified and then confirmed in a focus group session. Research results identified the value of community, the need for a common area to study and incorporation of aboriginal beliefs and content in course curricula. Student transience and alleviation of various stressors were also determined as factors affecting distance education experiences. From this research support services necessary for promoting/fostering successful adult Aboriginal distance educational experienc, 2007

James Page outlines the social justice programme within the within wider religious education programme at Emmaus College in Rockhampton, and explains some of the difficulties and challenges involved.

Wooltorton, S., Collard, L., & Horwitz, P. (2017). The land still speaks: Ni katitj, Philosophy Activism Nature, 13, 57-67. Available here.

George Aiston (1879-1943) developed an interest in ethnography during his posting to the west coast of South Australia following his return from the Boer War. This interest deepened after his transfer to Mungeranie, on the Birdsville Track, and he began documenting material culture processes with photography, and gathered ethnographic and stone tool collections for museums and private collectors following his retirement from the police force ca. 1913, when he established a small museum at his Birdsville Track general store at Mulka, south of Mungeranie. He supplied most of the text and illustrations for Savage Life in Central Australia (Macmillan, London), co-authored with George Horne, 1924. Aiston's collecting interests extended to guns, edged weapons and armour, a collection largely preserved at the South Australian Museum, together with his Australian ethnographic material. More than 230 Aboriginal artefacts collected by mounted police-trooper, ethnographer and store-keeper George Aiston.

Comprehensive collection of Wik material culture, including women's objects, toys, ceremonial material, hunting and gathering objects. More than 350 Aboriginal artefacts collected by U.H. McConnel, mostly among the Wik peoples of Cape York, Qld in the 1930s

Ceremonial and secular objects. More than 180 Aboriginal artefacts made by Western Arrernte people, collected by Carl Strehlow at Hermannsburg Lutheran Mission in the western MacDonnell Ranges, C.A. in 1913.

F.J. Gillen is recognised as one of Australia's pioneer anthropologists, in partnership with the zoologist and museum director W.B. Spencer. More 500 Aboriginal artefacts collected by F.J.Gillen from central and north-central Australia.

Exhibition featuring Aboriginal art held by the Fine Arts Committee, University of Tasmania at the Fine Arts Gallery