Aboriginal and non relationship to the land

Land rights | Australian Institute of Aboriginal and Torres Strait Islander Studies

aboriginal and non relationship to the land

The Northern Territory Supreme Court acknowledged the Yolgnu people's ongoing relationship with the land and the complex system of laws used by the. Many non-Aboriginal people believe that Aboriginal Peoples, under the Ban cultural events such as the potlatch;; Limit the Aboriginal land. explains that the relationships Aboriginal people and Torres Strait Islander people have between Indigenous and non-Indigenous people of that area. These are Indigenous language group has a defined area of land or country that each.

They tend to omit holistic determinants of health, potentially causing suspicion among Aboriginal people of data collection practices and the way health is measured [ 5724 ].

Taylor [ 25 ] and Panelli and Tipa [ 27 ] outlined Aboriginal and Indigenous wellbeing as revolving around cultural factors including social relationships, connection to Country, kinship, traditional knowledge, reciprocity, identity, accountability and physical, social, spiritual and emotional wellbeing.

aboriginal and non relationship to the land

Taylor [ 25 ] highlighted that it is critical not to simplify and obscure Indigenous worldviews in order to reduce the complexity of the Aboriginal concept of wellbeing into measurable indicators.

Through the development of a framework, this article aims to explicate this holistic concept of wellbeing. Ecohealth is transdisciplinary, linking human health and wellbeing to ecology and ecosystem approaches, identifying the interconnectedness of environmental, socio-cultural and economic factors by applying ecology and public health approaches [ 303132 ]. The framework presented in this paper brings a number of different disciplines together to illuminate an understanding of the significance of contact with the natural world, not only for Aboriginal Victorian communities but more widely, by using a population group still connected with the natural environment.

The framework is not about measurement; rather it attempts to move beyond Western models to provide a holistic understanding of Aboriginal Victorian views of connection to Country and to consider the implications of this for wellbeing.

Understanding Human Wellbeing Wellbeing is a complex and hard to measure concept [ 153435 ]. Wellbeing is often used in place of terms like health, quality of life [ 3436 ] and spiritual and emotional sentiment [ 3738 ]. To understand the underpinnings of wellbeing, one needs to consider each lived experience across the lifespan and the potential for it to affect individuals and communities [ 383940 ].

Social and emotional wellbeing, trauma and unhealed loss indicators highlight terrible trends occurring in Aboriginal communities [ 10 ]. Preliminary indicators assume that postnatal depression is more frequent for Aboriginal compared with non-Aboriginal women due to this trauma, colonsiation and socio-economic inequalities [ 26 ].

By better understanding the underpinnings of wellbeing, we can aim to reduce these rates of ill-health in Aboriginal populations.

aboriginal and non relationship to the land

Furnass [ 39 ] and Trewin [ 40 ] perceived wellbeing as a critical measure of improve health and noted that contributing factors include the interaction of satisfactory human relationships, meaningful occupation, income, contact with nature, creative expression and social arrangements.

Research highlights that social status and environmental conditions also play a key role in human wellbeing [ 45464748495051 ]. A positive development in this field relates to subjective well-being SWB because it assesses multiple measures [ 5253545556 ].

Diener and Chan [ 56 ] highlighted high levels of SWB associated with variables like life satisfaction, happiness and optimism may improve health outcomes. Dockery [ 23 ] and Prout [ 24 ] identified elements of wellbeing included cultural health like kinship, social networks, and reciprocal relationships with Country.

Destructions and disconnection from Country cause major distress for Aboriginal people [ 61 ]. The gap in understanding of the Indigenous view of wellbeing is demonstrated in most definitions, especially by governments who compartmentalize elements into separate areas of measurement [ 25 ]. The understanding of wellbeing in this paper draws on a number of determinants that impact on the individual throughout the whole-of-life using Country as a central theme.

Wave Hill walk off During this era the Wave Hill walk off also took place. In AugustVincent Lingiari, of the Gurindji tribe, led his people to strike for better working and pay conditions on a cattle station owned by a British pastoral company in the Northern Territory. The strike soon grew to be about more than working conditions with Lingiari insisting the land they were working on was the land of his people and demanded it be returned.

Land rights

After years of struggle and lobbying, Lingiari was famously given back his land back by Prime Minister of Australia, Gough Whitlam in The Australian Government started purchasing privately owned land from the early s.

The purchases were made to benefit Indigenous communities and allow certain Crown land to be made available for claim. Some State governments followed the lead of the Australian Government and introduced their own land rights legislation. I love the way that happens in this world, the way tasks overlap with memories.

Here words and actions transcend time, I am past, present and future, stoking the fire, gathering wood, and looking for snakes - these simple activities are fundamental to survival out here and have been for tens of thousands of years. The old girl looks up and pats the earth beside her. The movement leaves a handprint in the red sand.

I do as I am told, and sit beside her, it will be a nice break from the digging that I've been doing for the new septic pit. In this moment, worlds are overlapping and we're back to present. As I sit, my brain registers how much I love the feel of the sand beneath me, it is fine and soft, softer than silk, As I sit, my brain registers how much I love the feel of the sand beneath me, it is fine and soft, softer than silk, and as I adjust my position, it gives way and makes a small mould to cradle my legs.

Why a connection to country is so important to Aboriginal communities | NITV

I am so comfortable that I take a deep breath. My lungs fill with air that is so clean you can smell it, then I exhale and everything that bothers me from the present world disappears, no longer relevant, not part of this time.

aboriginal and non relationship to the land

It's hard to describe this experience because it's like the air is part of me and so is everything else and it has always been that way. Recommended reading Tauto Sansbury: United, we can beat this mob Indigenous communities across the nation must unite under one common Aboriginal rights cause if they are ever to achieve true political recognition, says a celebrated Indigenous elder.

The old girl notices and smiles. Despite her age, she has no wrinkles on her brow. She too is happy but her expression is one of pride and accomplishment.

aboriginal and non relationship to the land

I nod my head and reach out for one of the irons, I'm going to help her burn the seeds. We've jumped backwards 30 years to my childhood, where we sit with all my Grandmothers around the fire, this is nice because it's the only time I can see them, with the exception of the old girl, they are all gone now. She doesn't look up, her eyes remain on the task, slow and rhythmical, she is teaching me without lessons, "For you mob, for all of you, my kids and your kids, this is my country, Iltjijari, your country".

The word rolls off her tongue, it sounds like the song being sung by the trees. She looks up and continues "Ever since I was a young woman, I've been fighting for this place, me and your Grandfather.

I told him I want to go home and live on my country. She pauses as she reaches for another iron, the one she has been using has cooled and is no longer able to slide through the wood of the seeds. The old girl resettles herself and the sand follows her, remoulding to cradle her position.