Aboriginal Dreaming is not merely a series of mythical stories about ancestral heritage and the forming of earth but encompasses all that is indigenous in relation to knowledge; integral to knowledge and Dreaming is indigenous spirituality…
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Western science and Aboriginal knowledge are complementary and both provide insight into our world and environment. Just as western science seeks to provide answers to questions pertaining to our past, present and future, so too does Aboriginal knowledge (Dreaming) and one cannot be dismissed in favour of the other, instead the two should interact and work together. The English term Dreaming is more an analogy than a translation of Aboriginal spirituality. b. It is wrong to consider Aboriginal societies as being primitive to western societies in the misbelief that they had no religion, philosophy or political systems prior to colonization; all three are integral to Aboriginal existence. Religion, philosophy and laws (political systems) are components of every aspect of life and underpin all behaviours, interpretations and expressions both within ceremonial life and daily life. The principles and codes of behaviour (laws) relate to all things on earth not only humans, are complex and live and breathe in the people and their environment. Aboriginal religion, philosophy and political systems were known and past down from their ancestors and are lived and maintained in their practice. c. It is inaccurate to classify Aboriginal societies as nomadic; they were semi-nomadic which meant they did not stay in one place until the food supply was exhausted as is the nomadic norm, but instead they moved from one place to another and back as food supplies became available. Rather than use the land, they belonged to the land, only took what they needed, and moved to allow the plants to re-grow and the animals to regenerate; in other words their occupation of land was seasonal, their movement was cyclical and they and the land were inseparable. d. To assume that Aboriginal societies did not create technologies is wrong because they have developed technologies to make their lives better, just as western societies have done. As hunters and gatherers, Aboriginal societies developed weapons, tools and other kinds of equipment from a diverse range of materials obtained from the land; these tools and weapons were developed for specific uses and tasks in different situations and so had a functional use. Their technologies were founded on their complex knowledge system that included an understanding of aerodynamics, physics, chemistry and biology, as well as ecology. e. Aboriginal laws were not written because it was not necessary to do so; instead they were passed down by their ancestors through stories, song and ceremony. Aboriginal law rises above all things and directs them through life; it is who they are and it is integral to every aspect of their lives. The law is all around them – everywhere – and is in everything they do; they eat, sleep and breathe it; they sing it and live it. Unlike our laws they do not require a written form and are not a set of rules that can be broken; instead Aboriginal law lives within their very substance. Question 2 Living – their very existence - for Aboriginal Australian people includes art, ceremony, stories and songs dating back for thousands of generations. According to Sutton (1988), Aboriginal art, music, dance and ceremony are demonstrations of the Dreaming that relate to the extensive symbolism of beliefs and daily life that make up a complicated and multifaceted ‘code of interaction’ (p.14). Just as the Dreaming is essential to the discernment of Aboriginal art, stories, song and ceremony, they in turn are a means of right of entry to the Dreaming (Morphy, 1998) that constantly reflects and modifies a person’s beliefs, values, ideas and sociality. Throughout history man has been intent on preparing children to become responsible and useful adults within
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White civilization destroyed aboriginal culture without providing a viable alternative. Both leaders (Keating 1992, p.1 and Howard 2007, p.8) understand that apologies by the white community are not nearly enough. Keating (1992 p.1 ) stresses the need for just treatment, while Howard (1997 p 1-2, 9-10) focuses on constitutional recognition of aboriginals and the teaching of their history.
Aboriginal Contributions to Canada Introduction Aboriginals have lived in Canada since ages which can further be supported by the fact that the cities that have developed in Canada are less than a hundred years old. However, it has been more than hundred centuries that the aboriginal people have been living in these cities in Canada.
To them children are God given gifts and their culture obligates all people to hold children with intense respect and equality as the primary aspects of their pride. Aboriginal people take it as they key duty to improve and enhance the social, educational, economic and psychological well-being of their children.
It concerns various issues related to the aboriginal people in Canada by providing specific rights to traditional practices and land. However, the doctrine interprets, controls, and enforces several treaties agreed between the Aboriginal people and the government.
Aboriginal Residential School System in Canada.The film Education As We See It presents the Canadian education system’s perception on acculturation of the aboriginals. The film depicts events as they were from the 1870s, which marked the Canadian government’s efforts of integration of aboriginal children.
There seems to be no agreement on when the aborigines first settled in Australia, for example, the Columbia Electronic Encyclopaedia has it that the aborigines have been in Australia more than 40,000years, Siasoco (2006), perhaps trying to be more conservative, posit that Aborigines settled in Australia, at least 30,000years ago, while Horton (1994) argue that it cannot be earlier than 50,000years that the aborigines came to Australia.
Australian Aboriginal is the oldest living culture in the earth. They are living a nomadic life following the seasons and the food. The 19th century was said to be the period of dispossession. The dispossession took place in the first century and a half of European-Aboriginal relations in Australia.
For the most part, many of these children never saw their parents or relatives again. The "lost generation" has been the subject of most contemporary Aboriginal literature. Most noticeably, Doris Pilkington's Rabbit Proof Fence tells the story of three girls escape from the white society in which they were placed and return to their Aboriginal reservations.
He contended that educators were strongly predisposed towards assimilationist ends as well as person changing programs (Barcan, A. 1993, 191).
Policies before this time failed to effect any change of thinking and Aborigines were still expected to modify their behaviour, language, skills and values so as to fit in the mainstream society.