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soc sac aos 1
| Question | Answer |
|---|---|
| culture | the entire way of life of a group/society, including learned ideas, values, knowledge, rules and customs shared by a collective - aic are diverse and are comprised of a range of symbols, languages, values and norms eg. vic Koori culture |
| material culture | the physical objects, artefacts, resources and spaces of a society which are passed onto subsequent generations. eg. aboriginal flag, possum skin cloaks (Koori eg) |
| non-material culture | the non-physical ideas of a society, such as knowledge, values, beliefs, languages, symbols and social norms. eg. aboriginal dance, bunjil the eagle creation story (Koori eg) |
| sociological imagination | coined by Charles wright mills, is an approach to thinking that explores the connections between the various institutions within society and their influence of the lives of individuals and group in a society by using many perspectives + removing biases |
| ethnocentrism | coined by graham sumner, practice of viewing and measuring another culture in relation to your own, and can result in viewing another culture as ‘inferior,‘ less natural or illogical. eg. europeans believed their brains were more developed than aboriginal |
| cultural relativism | attempting to understand a culture by looking at it according to the culture's own standards, without resulting in judgement. attempts to recognise and respect differences and conduct analyses from the perspective from members of the culture |
| how are the sociological imagination and cultural relativism connected | we use the sociological imagination to help us view, research and understand cultures without the biases that can exist when using an ethnocentric view |
| three misconceptions about aic | 1. australia was land that belonged to no one prior to European arrival 2. aboriginal people all share one culture 3. indigenous people live in arid areas |
| perception that australia was land that belonged to no one prior to European arrival | - land was claimed under the doctrine of ‘terra nullius‘ (land belonging to no one) - in reality, there were 6-700 indigenous Australian groups and up to 300 languages - aboriginal people held oral title deeds to land |
| perception that australia was land that belonged to no one prior to European arrival | - Mabo Case of 1992 recognised that indigenous Australian land was inhabited prior to colonisation, leading to the Native Title Act being passed (indigenous Australians could challenge the government for land rights) |
| perception that indigenous Australians share one culture | - misconception that they have one culture and speak one language - result of a lack of education about indigenous cultures and languages in schools, as well as media representations of aic - prior to colonisation there were many different ‘nations‘ |
| perception that indigenous Australians share one culture | - each nation had their own distinctive culture, beliefs, and languages - up to 300 language groups - aic are diverse and heterogenous - abs: 11% atsi speak an ia language as their main language, 62% atsi identify with a clan, tribal or language group |
| perception that indigenous Australians live in arid areas | - assumed that most aboriginal people live in remote, arid areas - results of media depictions and stereotypes in advertising - majority live in eastern states |
| perception that indigenous Australians live in arid areas stats | - abs: atsi becoming increasingly urbanised. 2014-15 79% of atsi live in non-remote areas - abs: asti population in major cities increased in major cities from 32% in 2008 to 35% in 2014-15 |
| actions taken to suppress indigenous Australians | - assimilation policies - protection and segregation laws |
| social darwinism | - an ideology that emerged in the late 1800‘s in which Darwin's theory of evolution by natural selection was used to justify social, political and economic views - the idea that people become powerful in society because they are innately better |
| aboriginal protection acts | - racial theories labelled atsi as inferior (savages) who needed to be ‘protected' - most colonies (states) passed ‘protection legislation‘ - vic ‘aborigines protection act‘ passed in 1869 (the first of the states) |
| under the vic aborigines protection act... | - board of protection implemented: - the removal of aboriginal children from families to be ‘educated‘ - restrictions on marriage, jobs, homes - ‘mixed blood‘ children removed and brought up in white families to learn domestic work (‘useful skills‘) |
| impact of segregation policies | - trauma - loss of connection to land (it was stolen from them) eg. Uncle Barak wrote in a letter to the govt ‘me no leave it, Yarra, my country' - unable to engage with both material and non-material culture because they were forbidden to practice them |
| segregation policy | - between 1869-1911 most Australian states introduced laws to confine Australian indigenous people - lives were strictly controlled including a ban on traditional activities |
| segregation policy aim | - to ‘civilise, christianse, and above all train aborigines...‘ and to ‘remove as many children as possible from their ‘bad‘ environment and parental influence.‘ |
| how culture was suppressed | - on missions and reserves, indigenous people were forced to speak English and adopt christian beliefs - led to a loss of culture - creative spirits: before colonisation, 250 languages existed, now only 60 are still healthy (spoken by a lot of people) |
| segregation policy impact on Yorta Yorta nation | - the Yorta Yorta people, originally from north east vic, were relocated to the malaga mission in 1874 and cummerangunja mission in 1888 - as a result, the Yorta Yorta language has been almost wiped out |
| aboriginal responses to suppressive policies | - cummeragunja walk-off - Pilbara strike - first day of mourning |
| cummeragunja walk-off | - protest in 1939 by indigenous people at the cummeragunja mission in southern nsw - first ever mass strike from them - over 150 left the station to protest their cruel treatment, crossing the vic and nsw borders (violation) - most never returned |
| Pilbara strike | - australia's longest strike, lasting 3 years - may 1, 1946, 800 aboriginal pastoral workers in Western Australia walked off the job for better pay and conditions - first industrial action by aboriginal people since colonisation |
| first day of mourning | - first day of mourning was held on the 150th anniversary of the arrival of the first fleet to protest the effects of colonisation - 26th January 1938 |
| assimilation policies background info | - by 1930‘s, it was clear that the indigenous population were not ‘dying out‘ - in 1937, aus states agreed a targeted approach was required to ensure the biological and cultural assimilation of aip - ‘mixed blood‘ people should be absorbed into society |
| assimilation policy | - aim was to make the ‘aboriginal problem‘ gradually disappear so that they would lose their cultural identity - were expected to attain the same living and customs of other Australians - had to renounce their cultural practices, beliefs and languages |
| certificate of exemption (method #1) | - forced aip to abandon their way of life if they wanted basic citizenship rights and a limited freedom from government control - some people took them as a way to survive |
| aunty Judi wickes | - ‘people had freedoms, people had choices that they didn't have before‘ (why they take it - means of survival) - ‘if we associated with other aboriginal people, we were automatically sent back to the missions‘ (violating the terms of the certificate) |
| forcible removal of aboriginal children (method #2) (‘stolen generations‘) | - aboriginal children forcibly placed in white institutions or homes (1910-1970s) - mixed race particularly vulnerable because of their lighter skin colour |
| ‘bringing them home‘ inquiry found... | - children were forbidden to speak their native languages - told their biological parents didn't want them - experienced neglect as well as physical, emotional and sexual abuse - received little or no education - refused contact with family |
| consequences of stolen generations | - mental health and cultural identity and development were effected - acquisition of language and culture were prevented - many unable to reconnect with family |
| aboriginal responses to assimilation policies | - freedom rides of feb 1965 - tent embassy 26th jan 1972 |
| freedom rides | - a group of students organised a bus in feb of 1965 to tour several towns in nsw - highlighted poor living and social conditions for aip - met with hostility and violence - highlighted racism and exclusion experienced by aboriginal people |
| the tent embassy | - 26th jan 1972, 4 men aboriginal men erected a sign reading ‘aboringal embassy‘ - powerful symbol; the original owners of the land set up an ‘embassy‘ opposite Parliament House as if they were foreigners - showed sense of alienation |
| tent embassy later | - in 7 months it grew to a sea of tents - said to have kept land rights in the forefront of the public's mind |
| ‘masters George, William and miss Harriet ware and the aborigine Jamie Ware‘ painting | - ETHNOCENTRIC representation - by Robert Hawker Dowling (1856) - represents the white superiority at the time, even though Jamie's treatment would be perceived as high standard - limits awareness |
| ‘early effort - art in australia‘ painting | - ETHNOCENTRIC representation - a smaller group of aboriginal people pose for the youthful painter; they have. been made a spectacle for colonial consumption - not individualised/culturally correct - staged as ‘amusement' - limits awareness |
| ‘black gum 1,2,3‘ | - CULTURALLY RELATIVE representation - by Christian Thompson (2007) - draws attention to the past perception that indigenous Australians were considered ‘flora and fauna‘ - not considered ‘people‘ until 1967 referendum - promotes awareness |
| contemporary ethnocentrism | - ‘survival island 3: Australia‘ - racist game that tells plays to ‘beware of aborigines‘ and kill them - ‘these are my people and representations of my people's history, it was disgusting.‘ - georgia mantle |
| contemporary cultural relativism | - ‘the final quarter‘ documentary (2019) - Goodes‘ reaction raises awareness |
| symbolic reconciliation | actions taken to provide healing and closure as well as to recognise past injustices eg. Kevin Rudd apology |
| practical reconciliation | the implementation of policies to achieve measurable change in the lives of indigenous Australians eg. policies to increase funding for australia indigenous programs |
| close the gap campaign | - began in 2006 in response to the 2005 social justice report and aimed to end inequality by 2030 6 areas of ia inequality - health - education - employment - housing - economic participation and access to services - early childhood education |
| closING the gap | - the government committed to closing the gap in health standards for indigenous Australians 2020 update - 2/7 targets met their goals (childhood education + year 12 attainment) |
| kenn Wyatt and scomo | - I affairs minister ken Wyatt says governments have ‘failed‘ to reach the lofty expectations (raising awareness) - scomo ‘we must see the gap from the viewpoint of the ia before we can hope to close it‘ (2020, the age) - cr, asking for ia input |
| symbolic reconciliation for indigenous Australians | - symbolic reconciliation is an approach that focusses on the rights on indigenous Australians with actions and gestures. - the aim is to create conditions to achieve equality and opportunity |
| apology speech | - 13th feb 2008, pm Kevin Rudd did national apology to stolen generations on behalf of commonwealth - aim focus on the rights of ia through symbolic gesture - symbolic and practical reconcil (calling for entire govt to work together to close the gap) |
| apology speech quotes | - ‘a time in the history of nations when their peoples must become fully reconcile -'we apologise for the laws and policies of successive parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians.' |
| awareness | refers to the information or understanding an individual has of Australian indigenous culture |
| public views | the opinions formed about Australian indigenous culture, including any biases or stereotyped that are challenged by aic |
| suppressive government policies - impact on public views | - leads to misinformation, lack of interaction, and subsequently negative public views and attitudes towards aic |
| beyond blue (2014) evidence | - 31% of Australians believe indigenous Australians should behave more like ‘other Australians' - 42% believe indigenous Australians given unfair advantages by the government |
| indigenous responses to policies - impact on public views | - slow growth in public awareness of ai issues, which resulted in increasing (but not full) public support and more positive attitudes towards aic - fosters a greater understanding and support for aic + issues. results in improved public attitudes |
| anupoll evidence | - 50% say that government policies and attitudes of other citizens are responsible for ai issues - Australians are less likely than 20 years ago to believe that govt assistance to ia and native title rights have gone too far |
| historical and contemporary ETHNOCENTRIC reps. - impact on public views | - creates or reinforces negative public views of aic - further entrenches stereotypes - creates further bias against aic - results in viewing aic as inferior or primitive - continues misunderstanding and misconceptions of culture |
| historical and contemporary CULTURALLY RELATIVE reps. - impact on public views | - promotes public views of aic that appreciate and celebrate aic and its differences, as well as recognise and respect differences |
| Kevin Rudd's apology speech - impact on public views | - most print media responded with front pages echoing the messages of the apology, influencing positive responses from the public - however, attitudes remained mixed |
| mixed attitudes to apology speech | - ‘the pm's apology expresses my concern, empathy + desire that this will begin some psychological and spiritual healing.‘ - Joanne Gardiner, gp - ‘if someone proves to me that there were stolen generations, I could change my mind.‘ - Barbara white media |
| close the gap campaign - impact on public views | statement of intent: - 'develop a comprehensive, long-term plan of action... in order to achieve equality of health status... of atsi by 2030.‘ - ‘ensure the full participation of atsi and their representative(s)‘ (involves and engages ia communities) |
| closING the gap campaign - impact on public views | - change has been very slow and health status of atsi remains poor - some ia have responded positively, but most are critical - raised awareness on impact of historical events + how these contribute to inequality, but budget cuts mean a lack of progress |
| indigenous Australian responses to closing the gap | - ‘there is still a lot of work to be done in these areas and the gap has not shrunk.‘ - Nigel scullion, minister for ia - ‘most Australian participants on average -regardless of background - hold an implicit bias against ia‘ - aus national uni research |
| changing the constitution - background info | - enacted in 1901 by the commonwealth of aus act (1900) - only way to change it is through referendum (a vote of the Australian people that can only pass if majority of states vote yes) - most prominent one to pass was the 1967 to count ia in the census |
| what's wrong with the aus constitution? - nature of the issue | 1. it doesn't recognise atsi as the First Nations people of aus - the us, Canada and nz have all recognised them as the original custodians of the land |
| what's wrong with the aus constitution? - nature of the issue | 2. allows for racial discrimination by government (section 25 and 51 (xxvi)) - ‘the parliament shall... have power to make laws for whom it is deemed necessary to make special laws.‘ - Australia one of the democracies able to make laws based on race |
| why is recognition of atsi important? - evidence | - reflects a nation's values and ideals reconciliation australia: - ‘atsi and their cultures form part of the longest culture on earth... dat(ing) back over 60,000 years. modern australia should recognise and acknowledge (that) in our constitution.‘ |
| why is recognition of atsi important? - evidence | royal aus and nz college of psychiatrists: - ‘the lack of recognition of atsi as the traditional owners of the land... impacts on identity and sense of belonging..., perpetuating discrimination and eroding mental health and social and emotional wellbeing |
| why is removal of racial discrimination important? (section 51 xxvi) | - section 52 (xxvi) allows the federal government to make specific laws for individuals based on their race - allows government to create laws such as the protection, segregation and assimilation policies of the 19th and 20th centuries |
| why is removal of racial discrimination important? (section 25) | - discusses the states having the power to ban people for any race from voting - racial discrimination act (1975) banned this, so it's considered a DEAD LETTER and cannot be used anymore - but it still contains a racist section and should be removed |
| proposed changes to the constitution | - recognition of prior cultures, languages and heritage of ai - removal of reference to race - introduction of a protection against racial discrimination - an indigenous advisor/voice to parliament |
| historical and political context of the issue | 1995 - atsicommission issued a report, which called for ‘overwhelming support for constitutional reform‘ from the govt 2015- 40 indigenous leaders reject proposal for recognition, stating that it ‘did not go far enough‘ and was ‘minimalistic' |
| historical and political context of the issue | 2017 - 250 asti delegates met to create the Uluru statement of the heart, statement of what indigenous people wanted to take place - was rejected by the turnbull govt, stating that the proposed body would ‘inevitably be seen as a third chamber of parl.' |
| Uluru statement of the heart elements | - constitutional recognition - establishment of the makaratta commission - would supervise a process of agreement-making with the aus govt - would also oversee a process of truth-telling about aus‘ history and colonisation |
| relationship between constitutional recognition and awareness of aic - evidence | 2015 poll from recognise campaign research - awareness of ia constitutional recognition had grown from 37% in march to 63% in November 2015, and 52%-73% amongst atsi - this increase coz of media attention when atsi met with pm in July 2015 |
| relationship between constitutional recognition and awareness of aic - evidence | 2019 essential poll - 70% of respondents support constitutional recognition, with 33% saying it should be a priority |
| individual responses and their impact on public views- andrew bolt | social + political commentator - ‘how can we agree that aborigines have a ‘unique‘ role as ‘original custodians‘ -‘this will not improve aboriginal development or race relations but cripple both - believes that c.r will divide the nation by race |
| Andrew Bolt impacts on shaping public views | - bolt is prominent in the media, and 327,000 viewers tuned into his show (as of July 2020) - conservative mp's have echoed his views, some calling c.r a ‘perverse sort of racism.‘ |
| indigenous Australians who oppose constitutional recognition | - lack of trust towards the govt = complex + diverse attitudes - 58% oppose c.r (indigenousx 2015) dr gary foley: - the government wants to ‘divert our attention from the real issues‘ - ‘will mean nothing in the long run‘ and is a ‘waste of time‘ |
| aiatsis language map | - 250 languages across the map |
| recognise campaign 2012 | - over the 5 years it ran, awareness of c.r rose from 30-75%, and 60-84% in atsi |
| 2019 essential poll (parties) | - coalition 52% support c.r - greens 75% - labour 68% most people are for, but attitudes remain mixed |
| First Nations referendum council (response to constitutional recognition) | - after the Uluru statement of the heart, they called for ‘constitutional reform to empower our people and take a rightful place in our own country.‘ - and supported a ‘makaratta commission‘ - shifted the convo from simple recognition to uluru soth |
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cmunners
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