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The article presents an obituary for William Thomas Cooper, Australian artist known for his natural history scientific illustrations.

The article discusses the work of British humanitarian William Thomas among the indigenous peoples of the Port Phillip district of the New South Wales (NSW) Colony in Australia in the mid-19th century. The author relies upon the journals of Thomas, reports, and colonial documents to examine British protection policies, settler politics, and politics among indigenous peoples in the Port Phillip Protectorate of NSW. The article examines the so-called "Lettsom incident" of October 1840 in which British authorities conducted a raid against Aboriginal people. The article also discusses the significance of the leadership of Thomas.

This study was designed to assess the impact of public health policy in Australia in response to the coronavirus disease identified in 2019 (COVID-19) pandemic on the delivery of neurosurgical services. Being essential services, we postulated that there would not be a decrease in elective and emergency neurosurgical presentations and surgeries. This is a prospective, observational, epidemiologic study in strict adherence to the "STROBE" (Strengthening The Reporting of OBservational studies in Epidemiology) guidelines. It is a cross-sectional, multicentric study involving 5 tertiary neurosurgical centers to capture all public neurosurgical admissions in Queensland during the past 3 months (February−April, 2020) of significant public health policy changes to combat COVID-19. An analysis of the 1298 admissions for the Queensland population of 5.07 million Australians demonstrated a decrease in the number of elective and emergency admissions. The decline in elective admissions, particularly degenerative spine, benign neoplasms, and vascular pathologies, was a direct response of government strategy to curb activity to urgent surgical interventions only. Moreover, a trend toward fewer emergency admissions was also noted, partly explained by less trauma and also a decline in vascular pathologies including subarachnoid hemorrhage. In comparison with Europe and North America, this study demonstrates the impact of proactive public health measures in Australia that successfully flattened the COVID-19 curve while facilitating ongoing care of acutely unwell neurosurgical patients. [ABSTRACT FROM AUTHOR]

Whilst much has been written about Aboriginal religious syncretism in Australia, particularly about what has become known as the "Adjustment Movement" that occurred in Arnhem Land in the 1950s (see McIntosh 2004), there were several remarkable examples of spiritual adjustment by Aboriginal people a century earlier on the Victorian goldfields that hitherto have not been explored by historians. Building on Magowan's (2003) discussion of the connection between Christianity and the ancestral law of Aboriginal culture in northern Australia, this article will examine how Christian influences in colonial Victoria competed with, and conversely moulded, southern Kulin ancestral understanding. Several Kulin ceremonies — including the Myndee ceremony and the "Veinie Sacred Sunday Dance" — will be examined. These ceremonies were described by colonial officials (Joseph Panton, a Gold Commissioner, and William Thomas, the Aboriginal Guardian of Aborigines in Victoria) in the midst of a second wave of invasion and rupture for Victorian Aboriginal people — the first being the sheep herders in the 1830s, and the second being the gold rush which commenced in 1851. Serving as exemplars of what might be called the Victorian Aboriginal Adjustment Movement, these ceremonies demonstrate the extent to which Aboriginal people on the goldfields of Victoria engaged in a culturally congruent mode of Christianity. [ABSTRACT FROM AUTHOR]

The dingo, also known as the Australian native dog, was introduced in the late Holocene. Dingoes were primarily wild animals but a number resided in Aboriginal people's camps. Traditionally, these individuals were taken from wild litters before weaning and raised by Aboriginal people. It is generally believed that these dingoes were not directly provided for, and upon sexual maturity, returned to reproduce in the wild. However, some died while in the company of people and, were buried in occupation sites. This Australian practice parallels the burial of domestic dogs in many regions of the Asia-Pacific and beyond but has attracted very little research. We explore the historical and archaeological evidence for dingo burial, examining its different forms, chronological and geographic distribution, and cultural significance. Dingoes were usually buried in the same manner as Aboriginal community members and often in areas used for human burial, sometimes alongside people. This practice probably occurred from the time of their introduction until soon after European colonisation. We present a case study of dingo burials from Curracurrang Rockshelter (NSW) which provides insights into the lives of ancient tame dingoes, and suggests that domestication and genetic continuity between successive camp-dwelling generations may have occurred prior to European contact. [ABSTRACT FROM AUTHOR]

Reports on the politically inspired murder attempt against William Thomas Dobson, the assistant secretary of the Federated Clerks' Union ALP Industrial Group, in Australia during August 1949. Information on the political career of Dodson; Reason for the murder attempted against Dodson; Details on how the Groupers, communists and security agents operated in Australia during anticommunism.

Recent discussion in Australia has highlighted how Indigenous citizenship remains troubled by the denial of Indigenous sovereignty. This article takes up a pre-history to these discussions, returning to a transitional period (1830s–1850s) in the Australian colonies when governments worked to activate Indigenous people's newly-clarified legal status as British subjects. How, in this period, did settler colonial culture envisage Indigenous people's relation to the law as citizens-to-be of the empire? Focusing particularly upon visual vocabularies of policing and civic order, the article considers how vacillating colonial visions of Indigenous people as 'new' British subjects reflected a wider tension between settler culture's non-recognition of Indigenous law and jurisdiction, and its running disquiet about the insecure terms of British sovereignty. [ABSTRACT FROM AUTHOR]

The Eden AlternativeTM is a philosophy of personal, organisational and environmental transformation founded by Dr. William Thomas, a Harvard trained geriatrician. He wanted to create a living environment in existing aged care institutions to eliminate loneliness, helplessness and boredom from the lives of residents, which he argued were the plagues of ageing that account for the bulk of their suffering. The Eden AlternativeTM is a contemporary approach to long-term care, designed to combat these plagues of ageing, by incorporating companionship, a sense of purpose, variety and spontaneity into the day-to-day experience of aged care residents. Creating a warm, loving and caring 'home' that enriches the lives of all who live and work in it, is the overarching goal of The Eden AlternativeTM. The locus of decision-making is with the resident, which ensures the right of each resident to a life worth living. This exemplar outlines the inception and growth of The Eden AlternativeTM in Australia and New Zealand. [ABSTRACT FROM AUTHOR]

The use of fire as an offensive and defensive weapon on the colonial frontier in Australia has received little scholarly attention. This article aims to build on insights from current historiography about the customary use of fire by Aboriginal peoples within the borders of Victoria, Australia. Specifically, our aim is to highlight the historically significant role Aboriginal peoples' use of fire played in resisting the colonists in Victoria during the colonial period. By closely scrutinising documentary records it is possible to demonstrate that Aboriginal people used fire, both offensively and defensively, against the colonists. [ABSTRACT FROM AUTHOR]

This article is focused on the response to civil claims put forward by Australian nationals in which the respondent is the Holy See, Vatican City, or a senior officeholder of either of those entities. The scope for immunity from process for such defendant parties under the Foreign States Immunities Act 1985 (Cth) (‘FSIA’) is interrogated. It is argued that even if a relevant statehood status is recognised, a well-founded claim in tort will satisfy the requirements in the FSIA for exceptions to State-based immunity over personal injury suffered by Australian nationals in Australia. Norms of international law relating to statehood-based protections are substantially influenced by certain decisions of national courts, including Australian courts, especially when such decisions converge across jurisdictions. In applying Australian law, a court will be contributing to the engendering of an international regime of accountability for institutions and natural persons who seek to cloak under colour of sovereignty their territorially distributed conduct causing harm in Australia. [ABSTRACT FROM AUTHOR]

Close analysis of pencil markings and notes on criminal cases has not been considered in the history of law or crime in Australia. Detailed analysis of such markings and investigations of the originating of depositions in one particular geographical area show the cultures by which law was interpreted by legal officials and the public. Documents representing the law in Yass, in south-western New South Wales, demonstrate an enthusiastic interest in a very specific notion of 'justice' and illustrate some of the mechanisms by which legal change is interpreted in local areas. [ABSTRACT FROM AUTHOR]

Copyright of Archaeology in Oceania is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the debate concerning the existence of collective armed conflict before the advent of agriculture and the emergence of wealth differentiation, Australia—a continent entirely occupied by economic egalitarian foragers until the end of the eighteenth century—provides key insights. We explore the ethnographic data, striving to build a comprehensive database of the collective fights which were recorded. This survey brings a total of 165 events, among which 32 display a comparatively high level of lethality, with ten killed or more, a proportion far from negligible. An examination of each testimony leads to the conclusion that they are, as a whole, likely reliable. We then briefly discuss the nature of these collective conflicts, which purposes are marked by the lack of wealth in Aboriginal societies: the two main proximate causes, by far, are rights over women and retaliation for real or supposed aggressions—notably, conflicts over territories and resources are almost absent. It is also argued that at least some of these conflicts should be qualified as "wars". Finally, we show why those conflicts leave so few archeological remains, by dealing with art, bones, and material means of conflicts, with a special attention to the "hunting versus war" weapon question. We conclude that if in such technical and social circumstances, these events are fairly difficult to record ethnologically, they are almost (if not totally) invisible archeologically. [ABSTRACT FROM AUTHOR]

Although he was not the first scholar to investigate it, there is little question that the Ph.D. research of Alan Gray, completed in 1983, represented a landmark in the study of Indigenous fertility in Australia. Convinced that 'Aboriginal' fertility had fallen rapidly through the 1970s, Gray set out to document and explain the decline. Weaving through a maze of sub-optimal census data he produced a series of age-specific and total fertility rates, refined by three broad geographic location categories, for 5-year periods from 1956–1961 to 1976–1981. These he subsequently updated to also include 1981–1986 and the 10-year period 1986–1996 as new census children-ever-borne data became available. He would doubtless have extended his series further had he lived to do so. For years his fertility estimates were graphed in the annual ABS publication Births Australia as the Bureau began publishing registration-based Indigenous fertility estimates from the late 1990s, but Indigenous birth registration data and fertility estimates based thereon remain to this day problematic in several respects. This paper summarises Alan Gray's work, extends his Indigenous fertility estimates to the 2011–2016 intercensal period, and examines the results against registration-based estimates that have been subjected to (a) regular retrospective revision (in light of data processing flaws and substantial errors of closure in intercensal Indigenous population increments), and (b) the vagaries of significant late registration, and periodic registry efforts to clear backlogs of unregistered Indigenous births. [ABSTRACT FROM AUTHOR]

In a climate of scarce resources for heritage preservation, there is a need to develop principles and methodology for assessing and responding to inequity within the conservation sector. This paper focuses on spatial, or geographic, barriers as one factor determining the accessibility of conservation services. While the case study focuses on the conservation and management of collections of cultural material in Australia, the methodology is globally relevant for advancing the equitable distribution of heritage and conservation resources according to need. Using a statistical analysis of the spatial distribution of 1323 local heritage conservation projects that have been funded by the National Library of Australia's Community Heritage Grants Program from 1994 to 2017, this study provides a measure of the spatial equality of conservation in Australia. Spatial distribution analysis indicates that the majority of projects funded are located in major cities, with fewer projects funded in regional, remote and very remote areas. An 'access relative to need' approach is proposed to counter the current centralisation of the conservation industry. Of particular relevance for international readers is the potential for this methodology to frame studies of the impacts on heritage resulting from climate change and extreme weather events. [ABSTRACT FROM AUTHOR]

In Australia, there currently exists a large disparity between the accommodation models available in the aged care and disability sectors, specifically in relation to institutional living. At the same time that institutions are actively discouraged (and legislated against in some areas) for younger individuals with disability, they remain a dominant and growing model for older members of society unable to care for themselves. Further to this, there is evidence that newer accommodation models are concurrently being held up as innovative in one sector and heavily criticised in the other. This article critically reviews the history of each sector in Australia to identify factors that have contributed to this schism. Factors highlighted range from government policy, advocacy, human rights legislation, and lack of alternatives, through to structural forces (such as universal healthcare). This comparative review also considers research from other parts of the world, where similar discrepancies have been identified. A number of solutions are proposed to this problem for researchers, policy makers, and front-line workers. Given that essentially both camps are grappling with the same core problem, specifically how to house and care for individuals who are unable to fully care for themselves, it is timely that we address this human rights issue and start working toward greater alignment and equity. [ABSTRACT FROM AUTHOR]

Sydney, Australia, is rarely seen as an Indigenous place, yet over 52,000 Indigenous people live here. “Indigeneity” persists in educational discourse as a remote phenomenon, but the research reveals otherwise for many Indigenous people who continue to live in Sydney. This is reflected in the contemporary lives of seven Dharug women who constitute the basis of a doctoral project. The seven women disclose how caring and connectivity to place and people continue to be important markers of belonging to Country in the city. This article also draws on Judith Butler’s work to investigate the conditions of possibility for sustained collaboration between Indigenous and non-Indigenous people in Sydney. Through a collaborative project between local Dharug artists and teacher education students, we find that cross-cultural understandings are built through vulnerabilities, as much as they are through reason. Shared vulnerability provides the conditions for meeting on Country, and “goanna walking” takes us there. [ABSTRACT FROM AUTHOR]

During the twentieth century some Australian states and the U.S. federal government enacted comparable policies that demonstrate how the discourse of protection continued to survive in an era when settler nations were focussed on "assimilating" Indigenous populations. The Australian policy of exemption and the U.S. policy of competency did not represent a true change in direction from past policies of protection. In contrast to the nineteenth century, though, these twentieth-century policies offered protection to only a deserving few. Drawing on records of exemption and competency from New SouthWales and Oklahoma in the 1940s and 1950s, this article shows how the policies of exemption and competency ostensibly gave the opportunity for some individuals to prove that they no longer needed the paternalism of colonial governments. They were judged using very different local criteria. In Australia, applicants were mostly judged on whether they engaged in "respectable" use of alcohol; in the United States, applicants were assessed on whether they had "business sense". [ABSTRACT FROM AUTHOR]

This article considers how shifting programs of Aboriginal protection in nineteenth-century Australia responded to Indigenous mobility as a problem of colonial governance and how they contributed over time to creating an emergent discourse of the Aboriginal "vagrant." There has been surprisingly little attention to how the legal charge of vagrancy became applied to Indigenous people in colonial Australia before the twentieth century, perhaps because the very notion of the Aboriginal vagrant was subject to ambivalence throughout much of the nineteenth century. When vagrancy laws were first introduced into Australia's colonies, Aboriginal people were exempt from them as a group not yet subject to the ordinary regulatory codes of colonial society. Bringing them within the protective fold of colonial social order was one of the principal tasks of the office of 'protection' that was introduced into three Australian jurisdictions during the late 1830s. As the nineteenth century progressed and Aboriginal people became more susceptible to social order policing, a concept of Indigenous vagrancy hardened into place, and programs of protection became central to its management. [ABSTRACT FROM AUTHOR]

Aesthetic responses to landscape may be emotional, sensory, or experiential, or a combination; it is a difficult value to identify and assess. This paper considers changing perceptions of the aesthetic values of the Yarra Valley landscape using a heritage methodology that involves examining artistic, creative, and published sources accounting for a lengthy period of changing land use. Scenic quality mapping, where available, is used as a support, and extensive reference is made to Australian impressionist art. Artworks for Yarra Valley landscapes may be considered as being among the cultural heritage indicators of significance and there is a new aesthetic of land art in private venues for the visiting public. The paper also illustrates how aesthetic values have been more broadly recognised in the post- World War II era and become the domain of planning authorities as well as artists. It is for regional planners to be aware of and maintain these aesthetic values in the landscape. [ABSTRACT FROM AUTHOR]

The social and cultural legacies of colonial Christian missions are of course multiple and diverse. This article focuses on just one of those possible legacies, a legacy that could be produced through localized mission engagements and that is particular to contemporary polities that were founded as British settler colonies: the opportunity for Indigenous and non-Indigenous peoples to pursue ways to live together justly despite persistent pressures to see their interests as inevitably opposed. The discussion explores this legacy in relation to the efforts of Koori peoples from the mid-nineteenth century to secure an ethical basis for relations between Aboriginal people and the state in the wake of dispossession in colonial Victoria, Australia, and introduces an innovative research collaboration that seeks to reactivate this productive legacy in the present. With reference to settler-colonial theory, consideration is given to the broader material and ideological forces at play, as well as to the particular experiences and responses of groups and individuals caught up in the complex circumstances that unfold wherever people are living with settler colonialism. The article raises questions about how and why historians and other scholars might wish to pursue opportunities to work outside conventional modes of academic engagement in the places where we live and work. [ABSTRACT FROM AUTHOR]

This study briefly describes two wooden mineral cases that were found at the Bendigo campus of La Trobe University and the Central Deborah mine, Bendigo. It outlines their contents and provenances, traces the contributions to mineralogy of the original distributors of the boxes, and notes some aspects of late 19th century gold mining in Australia, and Bendigo in particular. [ABSTRACT FROM AUTHOR]

The article presents a case study related to microhistory on the mining industry in Australia and experiences of women who were neglected during the Victorian mining history.

There is an ethnographic and historical record that, despite its paucity, can offer specific insight into various contextual matters (purpose, motivations, acknowledgement) relating to how and why fire was being used by Victorian Aboriginal people in the nineteenth century. This insight is essential to developing cross-culturally appropriate land and fire management strategies in the present and into the future. This article demonstrates the need for further research into historical accounts of Aboriginal burning in Victoria. [ABSTRACT FROM AUTHOR]

For centuries, the Aboriginal Peoples of Australia have been confronted with major ecological, geological, and climate events, and had to adapt home shelters and settlements to seasonal variations. Many of these changes have been captured in the cultural traditions of the indigenous people of Australia reflecting a harsh coastal environment. Weather patterns and climate change phenomena were gauged by the occurrence of landscape changes and recurring weather events by the acknowledgement of six seasons. Community settlements were established and relocated to adapt to the patterns of nature. This paper investigates if this ancient knowledge can provide answers for adaptation of coastal settlements to a changing climate now and in the future. Drawing upon recent published literature on predicted coastal climate change impacts in the different regions of Australia, and the review of Indigenous knowledge on settlement planning according to a six season cycle, the author explores traditional knowledge as input to a potential Climate Change Adaptation Model that considers a proposed framework, for integrating indigenous knowledge into the contemporary climate change adaptation practice and discourse. [ABSTRACT FROM AUTHOR]

This article examines the implications for contemporary historical consciousness in Australia and Britain of the Tasmanian genocide, the destruction of the indigenous nations of the island by British colonisation in the early nineteenth century and the subsequent removal of the survivors to Flinders Island, where most died. The article explores the culture of denial that attempts to deflect the challenge of genocide scholar Tony Barta, that Australia is a nation founded on genocide. It deconstructs the argument of prominent historian Henry Reynolds in his 2001 bookAn Indelible Stain? The Question of Genocide in Australia's History, that genocide did not occur in Tasmania since there was no intention to commit genocide. Reynolds’ conception of intention is analysed in terms of contemporary genocide theory. The article also explores the view of Holocaust scholar Tom Lawson in his 2014 bookThe Last Man: A British Genocide in Tasmaniathat, in quite fantastical ways, British historical consciousness later in the nineteenth century managed to confirm its claim to civilisational superiority by the Tasmanian genocide. [ABSTRACT FROM AUTHOR]

Summary: For the first five decades of European settlement in Australia, medical care for convicts and free settlers was provided by the Colonial Medical Service. After about 1850, as population and wealth grew markedly, there was significant professional development based on private practice.Except in Victoria, medical societies and journals did not become solidly established until late in the 19th century. The advent of local British Medical Association branches was an important factor in this consolidation.In the first few years of the colony, mortality was very high, but the common childhood infections were absent until the 1830s. From the 1880s, there was a sustained decline in mortality from communicable diseases, and therefore in aggregate mortality, while maternal mortality remained high.Australian practitioners quickly took up advances in practice from overseas, such as antisepsis and diphtheria antitoxin. They shared in the international growth in the status of medicine, which was conferred by the achievements of bacteriology in particular.From 1813, students were apprenticed in Sydney and Hobart and then travelled to Britain to obtain corporate qualifications. Medical schools were ultimately opened in the new universities in Melbourne (in 1862), Sydney (1883) and Adelaide (1885). The first female student was admitted to medicine in Sydney in 1885.Medical politics were intense. The outlawing of practice by unorthodox practitioners proved to be an unattainable goal. In the latter half of the 19th century, doctors saw chemists as unfair competitors for patients.The main medicopolitical struggle was with the mutual‐aid friendly societies, which funded basic medical care for a significant proportion of the population until well into the 20th century. The organised profession set out to overcome the power of the lay‐controlled societies in imposing an unacceptable contract system on doctors, even if, historically, the guaranteed income was a sine qua non of practice in poorer areas. [ABSTRACT FROM AUTHOR]

Background: Good quality spatial data on Family Physicians or General Practitioners (GPs) are key to accurately measuring geographic access to primary health care. The validity of computed associations between health outcomes and measures of GP access such as GP density is contingent on geographical data quality. This is especially true in rural and remote areas, where GPs are often small in number and geographically dispersed. However, there has been limited effort in assessing the quality of nationally comprehensive, geographically explicit, GP datasets in Australia or elsewhere. Our objective is to assess the extent of association or agreement between different spatially explicit nationwide GP workforce datasets in Australia. This is important since disagreement would imply differential relationships with primary healthcare relevant outcomes with different datasets. We also seek to enumerate these associations across categories of rurality or remoteness. Method: We compute correlations of GP headcounts and workload contributions between four different datasets at two different geographical scales, across varying levels of rurality and remoteness. Results: The datasets are in general agreement with each other at two different scales. Small numbers of absolute headcounts, with relatively larger fractions of locum GPs in rural areas cause unstable statistical estimates and divergences between datasets. Conclusion: In the Australian context, many of the available geographic GP workforce datasets may be used for evaluating valid associations with health outcomes. However, caution must be exercised in interpreting associations between GP headcounts or workloads and outcomes in rural and remote areas. The methods used in these analyses may be replicated in other locales with multiple GP or physician datasets. [ABSTRACT FROM AUTHOR]

Copyright of Cadernos PAGU is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores the documentation of the story of escaped prisoner William Buckley by both European and Aboriginal artists.

Scholarship on Australia's colonial protectorates has examined the ways in which protectors largely failed in their humanitarian mission, as well as the ambivalent roles they played as agents of ‘civilisation’. Yet as well as representing ‘friends and benefactors’ of Aboriginal people, colonial protectors worked to bring them within the legal reach of police, courts and prisons. This article will compare the work of the protectorates during the 1840s in Port Phillip and South Australia with that of Western Australia, where a more systematic and forebodingly modern policy of Aboriginal governance existed. It argues that in Western Australia a logic of Aboriginal protection emerged through a principle of discipline and punishment facilitated by the distinctive policy regime of Governor Hutt. [ABSTRACT FROM PUBLISHER]

Copyright of Crustaceana is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The dissemination of the Piccaninny type critically depended on the print media whose development coincided with, and underpinned, colonial modernity. Racialized child types such as the Piccaninny were put to work in the colonial imagination to set down very distinct claims to land ownership, inheritance, dispossession and eradication. While a number of such child types reflect ideas of inheritance in colonial discourse, such as the Bush Baby, Wild Child, Street Urchin, Drover's Boy, Half-caste and Lost Child, this paper concentrates on the Piccaninny type, tracing its recurrence and meanings in Australian cultural forms. It accounts for the recurrence of this figure of childhood as a racialized type, and examines the ways Australia put images of Indigenous children to work in producing a mythology of national identity and tenure. The Piccaninny type encapsulated an acquisitive impulse over colonized children that brought about their disinheritance—either through their removal from their families or through the dispossession of their homelands. Within this setting black child beauty as a commodity form for white consumption, in imagery, ceramics, fabrics and popular ephemera, acted as a fetish which disavowed the injury of these children's disinheritance and delimited their cultural presence to cute domestic and tourist bric-a-brac. The Piccaninny denoted racialized children and, this paper argues, was deployed in colonial discourse to outline the lineage of inheritance, particularly in land tenure. [ABSTRACT FROM AUTHOR]

'Pauperism' is a familiar and powerful explanatory concept for historians of charity and welfare, one that underpinned the discourse of charity in the nineteenth century. However the rhetoric of pauperism did not follow the same pattern in all colonies, nor was it applied with equal rigor to all Indigenous communities. This article tracks differing perceptions of pauperism in colonial Australia. It argues that the use (or non-use) of the language of pauperism was related as much to the political and cultural milieu as to the nature of charity or the people who received it. [ABSTRACT FROM AUTHOR]

The article presents a case study of the effects of European settlement on Aboriginal Australian understandings of land in 19th-century Victoria. According to the author, pastoral occupation of the land by Europeans wrought significant damage not only to the land itself but to Aboriginal spiritual relationships to their world. Other topics include sacred sites, totems, and the Great Tradition that comprised Aboriginal cultural, social, and religious life.

The debates about the origins of modern sports have left a number of puzzles yet to be fully explored. In particular the links, if any, between indigenous games and cultural practices and the codified modern sports are the subject of furious argument and assertion where present-day political and commercial concerns often get in the way of historical research and understanding. This is particularly true of Australia where the contribution of Aboriginal games to early Australian football has generated enormous controversy, but the recent re-interpretation of the origins of association football in the United Kingdom has also generated lively argument among historians. In this contribution the main focus will be on the Australian debate both because that may not be as well known to scholars in other parts of the world and because it throws light on the re-interpretation taking place in the United Kingdom. [ABSTRACT FROM AUTHOR]

Copyright of Österreichische Zeitschrift für Soziologie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the roles of socio-symbolic practices and cosmological beliefs in the production and exchange of stone artefacts in an ethnohistorically documented context in Australia. Isabel McBryde's petrological and ethnohistorical analysis of greenstone axe distribution patterns in central Victoria provides a key example of social factors overriding technological concerns in the production and exchange of lithic artefacts. Her research shows that greenstone axes from Mt William quarry were distributed further than axes from equivalent sources. This suggests that Mt William stone axes had symbolic values that cannot be appreciated from straightforward economic perspectives ? the aim of this article is to investigate why. A detailed consideration of the ethnohistorical evidence highlights the embeddedness of axe technology in cultural perceptions of landscape and the belief systems of Aboriginal people. [ABSTRACT FROM AUTHOR]