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Australian Aboriginal peoples' movements have been central to Aboriginal resistances to dispossessions and discriminations since European colonization began at the turn of the nineteenth century and continue into present times. Aboriginal organized protest has coalesced around three political and social criteria: the articulation of a direct claim; the organization of activities involving Aboriginal community members around this claim; and the adaptation of the colonizers' socio-legal practices as tools to advance these claims. An early example is George Walter Arthur and other Tasmanians' campaign to reverse the forced dispossession and exile of the Tasmanians. Activities included the establishment of a newspaper to voice their claims and, in 1847, a petition to Queen Victoria claiming breach of promise by colonial authorities. The Tasmanians remained imprisoned on Flinders Island, but with the legacy of documentary evidence that the Tasmanians never relinquished sovereignty. Petitions against dispossession and living circumstances were also made by a number of Aboriginal protest movement leaders in New South Wales and South Australia in the latter part of the nineteenth century, again unsuccessfully (Attwood & Markus 1999).

Parental and caregivers' hygiene-related knowledge, attitude and practice are compelling factors in the prevention of stunting and malnutrition among the aboriginal children in Malaysia, which are highly modifiable. This study was conducted to explore the knowledge, attitude and practice related to hygiene among primary caregivers of the under three aboriginal (known as Orang Asli) children community in Malaysia.A total of 166 primary caregivers of the under three children of the aboriginal community in Kuala Langat district, Selangor were recruited. Data related to caregivers', child's and environmental factors were collected using a validated and reliable questionnaire, with knowledge, attitude and practice being the dependent variables. IBM Statistical Package for Social Science (SPSS) version 25.0 was used to analyse the data. Pearson's correlation was conducted to identify the relationship between continuous data. Multiple linear regression analysis was performed to determine the relationship between knowledge, attitude and practice related to hygiene, as well as the predictors.The mean scores for knowledge, attitude and practice related to hygiene were 6.91 (2.12), 23.67 (3.16), 29.97 (3.55) and 43.05 (4.41), respectively. Significant moderate positive correlations were found between attitude and hygiene practice (r = 0.445, P 0.001). Self-efficacy was significantly correlated with attitude (r = 0.442, P 0.001) and practice (r = 0.557, P 0.001), with every unit increase in self-efficacy will predict 0.281 and 0.536 increase in attitude (B = 0.281, 95% CI: 0.126-0.435) and practice (B = 0.536, 95% CI: 0.348-0.725) scores respectively.Moderate mean scores for hygiene related knowledge, attitude and practice were observed in this study, with self-efficacy being a significant predictor for both hygiene-related attitude and practice but not knowledge. The self-efficacy of the caregivers should be sustained through continuous health education and counselling, to ensure improved hygiene practice. Future related research should consider the mediating role of self-efficacy on attitude and practice.

Kriol, an English-lexifier contact language, has approximately 20,000 speakers across northern Australia. It is the primary language of the remote Aboriginal community of Ngukurr. Kriol is a contact language, incorporating features of English and traditional Indigenous languages. The language has been perceived both positively and negatively, although recent literature suggests a shift towards more favorable views. This paper investigates how community members in Ngukurr responded to the question of non-Indigenous residents (known locally as Munanga) learning Kriol. Interviews with local Indigenous residents showed positive attitudes to Kriol, with respondents providing a number of perceived benefits for outsiders learning the language. Our interviews provide empirical evidence for pride in the language, affirming a shift to more positive attitudes.

This paper presents the results of archaeological fieldwork conducted at the request of elders from Barunga, a remote Aboriginal community in the Northern Territory, Australia. The aim of the project was to use archaeological methods to help people from the community relocate and identify each person buried in the Barunga Graveyard and to develop a system where this information would not be forgotten. In the past, the location of burials and the identities of the buried have been known only through memory, as well as repeat visits to the graveyard. Overcrowding within the graveyard has made this practice difficult. To add to this problem, the vast majority of graves of Aboriginal people in remote Northern Territory communities are not recorded in any register. While there is a legislative requirement for a burial register to be kept in non-Aboriginal communities, this has not been a requirement for those within Aboriginal communities. Instead, families must rely on the memories of those in attendance at the burial, and in time the remembering generation also dies and the identities of people in these graves become more and more blurred. This makes it difficult to mourn properly, or to care for that person by caring for their grave. During our fieldwork, we located 175 graves, and we identified 85 individuals. Of those that could be identified, 29 were identified by an associated plaque or headstone, and 56 were identified through oral histories that were recorded during several field visits with elders from the community. Beyond the archaeological results of this research, we found there is an opportunity to build sustainable development in this community that would see local people employed to locate and identify currently unidentified burials. Drawing on comparative cases from other countries such as India, this study addresses the challenge identified by UNESCO (United Nations Educational, Scientific and Cultural Organisation (UNESCO) (2015) introducing cultural heritage into the sustainable development agenda. Retrieved February 19, 2020, from http://www.unesco.org/new/en/culture/themes/culture-and-development/hangzhou-congress/introducing-cultural-heritage-into-the-sustainable-development-agenda/ ), to identify the concrete actions needed to integrate cultural heritage conservation and promotion into the sustainable development debate.

In this article we visit a car junkyard in the small Arnhem Land outstation of Nalawan in the top end of Australia’s Northern Territory. Using both a mobilities paradigm and recent theorizing of waste from the global south, we will argue through our ethnographic observations that the wrecked cars become mobile, reassembled, and reconceptualized in a range of surprising ways. Though now immobile, the stories they encapsulate continue to circulate and reverberate with the complexities and tensions of Indigenous mobilities.

This article presents the results of a retrospective study that critically examines the development of a responsive parent–child program from conceptualisation to pilot implementation. The development of the Play to Connect program was a continuation of research translation work of the Let’s Start parenting program which was delivered in remote Aboriginal communities across the Northern Territory, Australia from 2005–2016. The impetus for the Play to Connect program came from the community need for parenting support that could be delivered by local Aboriginal workers living in the community. The aim was to bring research and community together through the co-creation of contextually relevant knowledge directly useful for local Aboriginal facilitators. Embedded in a dynamic cycle of planning, delivery, observation and reflection, the team of local Aboriginal staff and visiting practitioners designed and piloted an innovative, user-friendly and adaptable parent–child program which was underpinned by the evaluation findings of an existing program, drawing on the framework of play therapy. The 2.5 year long process of development brought about action and change for the local Aboriginal staff. They valued the co-creation of the program and resources and reported increased knowledge of child development and confidence to deliver family support in their community. This study shows that the development of Play to Connect was more than “tailoring” a parenting program – it was a way of creating sustainable support around a program to increase the chances of continuity of implementation and successful community engagement and development.

Mornington Island in northwest Queensland’s Wellesley Islands is well known in anthropology as the subject of David McKnight’s four books, including the bestseller From Hunting to Drinking: The Dev...

The rapid response to the COVID‐19 pandemic in Australia has highlighted the vulnerabilities of remote Aboriginal and Torres Strait Islander communities in terms of the high prevalence of complex chronic disease and socio‐economic factors such as limited housing availability and overcrowding. The response has also illustrated the capability of Aboriginal and Torres Strait Islander leaders and the Aboriginal Community Controlled Health Services Sector, working with the government, to rapidly and effectively mitigate the threat of transmission into these vulnerable remote communities. The pandemic has exposed persistent workforce challenges faced by primary health care services in remote Australia. Specifically, remote health services have a heavy reliance on short‐term or fly‐in, fly‐out/drive‐in, drive‐out staff, particularly remote area nurses. The easing of travel restrictions across the country brings the increased risk of transmission into remote areas and underscores the need to adequately plan and fund remote primary health care services and ensure the availability of an adequate, appropriately trained local workforce in all remote communities.

This paper presents an analysis of the longest-running archaeological field school in Australia, the Barunga Community Archaeology Field School, which has been operating annually for over 20 years,...

A remote Aboriginal community has adopted the online digital landscape in today’s globalised culture and the free market. At the same time, their lives intertwine with a predominantly white Austral...

Child protection practitioners view Aboriginal communities as victim, adversary, participant, partner, and protector of children. These representations of communities are derived from interview data with 19 Aboriginal and non-Aboriginal child protection social workers in British Columbia, Canada. The representations of the community are informed by the practitioner’s geographic relationship to the community and the length of community residency (including whether it’s the practitioner’s community of origin). Practitioners view communities as a victim or adversary when no relationship of trust exists with the community. Practitioners view communities having a participative or partnership role in child protection when trust has developed. When communities take full responsibility for children’s welfare, practitioners view the community as the protector of children. No clear association was found between the different representations of the community and the practitioner’s culture or organizational auspices. The practitioner’s own vision of practice is believed to significantly influence the relationship that develops with the community.

In this article, the authors attempt to illustrate how two Aboriginal community-based projects were conceptualized and developed through the collaborative efforts of four individuals who believed in the merits of a project aimed at survivors and intergenerational survivors of the residential school system as well as Aboriginal people in trouble with the law. Drawing upon a small body of literature on university/community collaboration, the authors illustrate the importance of meaningful collaboration between universities and communities in order to enhance a mutually beneficial relationship conducive to community-engaged scholarship. Through an examination of the case study of the Healing of The Seven Generations Project and the Four Directions Aboriginal Restorative Justice Project, the authors hope to illustrate to fellow Aboriginal colleagues in Canada the merits, strengths and challenges of university/ community collaboration. Ultimately, what the authors hope to share through this article is an example of how university/community collaboration can create spaces whereby Aboriginal people have become agents of their own healing.

Introduction A community-based project was developed to support quit attempts and denormalise smoking in Aboriginal communities. This qualitative study evaluates the effectiveness of project strategies, messages and the partnership process, and explores impacts observed by Aboriginal community members, complementing findings from a quantitative evaluation. Methods The study comprised five focus groups (40 participants) and 14 in-depth interviews (with 15 community members). Data were analysed thematically by manual and NVivo software methods. Results Results demonstrate that the project attracted community attention, was well recalled and messages were considered convincing and persuasive. Participants reported being more likely to quit and to discuss smoking with family and friends, and noticed that many people were quitting. Participants observed an increase in asking people not to smoke in the home and fewer people smoking at events, but noted that many smokers struggled to stay quit. The partnership and participation of Aboriginal Health Workers were viewed as crucial. Conclusion The qualitative findings reinforce quantitative evaluation findings suggesting that the project contributed to denormalising smoking and motivating quit attempts. So what The evaluation provided insight into how the project changed attitudes and motivated community members to make quit attempts and provided ideas to meet the ongoing challenge.

There is a paucity of published information about conceptions of Aboriginal child rearing and development among urban dwelling Nyoongar/Aboriginal people in Australia. We detail the unique findings from an Aboriginal early child development research project with a specific focus on the Nyoongar/Aboriginal community of Perth, Western Australia. This research significantly expands the understanding of a shared system of beliefs and values among Nyoongar people that differ in important ways from those of the broader Australian (Western) society. Consistent with the findings of research with other Aboriginal groups in Australia, and internationally, our work challenges assumptions underpinning a range of early childhood development policies and highlights the implications of cultural biases and misunderstandings among non-Aboriginal professionals in child and family services, education and other settings.

Reflections and learnings from a graduate-level independent study course on Community Based Participatory Research with urban Aboriginal community organizations.

Background and objectives Aboriginal Community Controlled Health Organisations (ACCHOs) provide culturally appropriate medical services to Aboriginal and/or Torres Strait Islander people. The aim of this study was to examine the impact of telehealth on patient attendance and revenue within an ACCHO during COVID-19. Method This is a time-series study of general practitioner attendances at a regional Victorian ACCHO in two periods: March-June 2019 (pre-COVID-19) and March-June 2020 (during COVID-19). Results After adjusting for the number of available appointments, there was a 27% increased rate of attendances per appointment slot during the COVID-19 period when compared with the pre-COVID-19 period, and a 59% increase in Medicare Benefits Schedule items claimed during the COVID-19 period, compared with the pre-COVID-19 period. Discussion The findings indicate that the provision of services via telehealth increased the number of people able to access the medical clinic, and that this had a positive financial impact for the organisation.