Aboriginal Cultural Identity Essay

My cultural ancestry comes from a Cuban and Mexican decent. I have chosen to write about my Cuban side because I can relate to them more than I could with my Mexican side. I was raised around my Cuban family and would occasionally see my Mexican side due to them living so far away. I have spent a lot more time associating with Cubans and have adapted to more of their habits.

Canadian identity and history is grounded in the culture and the traditions of the Aboriginal peoples. Popularly known as being the first inhabitants of Canada, Aboriginals strive to enrich the country’s cultural mosaic through their existence and thus are an integral part of this nation. Although Aboriginals are deemed as an important part of the Canadian social fabric today, history (past and present) documents a contrasting image to this ideology where it is coloured by the economic, social, and physical hardships of Aboriginal societies in Canada. Scarred by the social and racial injustices of the past, Aboriginal education is a major continuing issue with regards to minority education in Canada. According to J. P. White and Dan Beavon (2009), “Aboriginal educational attainment lags significantly behind the Canadian population” (p. 3). Between 1981 and

Good communication with the families may improve the impact of excessive drinking by family members. This can be done understanding how to best communicate with Aboriginal and/or Torres Straight Islanders. In the Aboriginal culture, silence is important and it is not uncomfortable to have pauses in conversations. Also ‘going around’ sensitive topics is more respectful and polite in the Aboriginal culture. Talking about their mother-in-law or sister is also a subject that is not considered polite to talk about, especially if their have any issues with their relationship. Also understanding that if an Elder is needed to deal with an issue, they must be treated with a high level of respect and dignity

Aboriginal-Canadians have an excessive history of mistreatment and discrimination in Canada. Europeans considered Canada’s First Nations as savages, eventually residential schools were created which in extreme cases were comparable to Prisoner of War camps. According to Evelyn Kallen, “Substandard housing breeding disease and death, closed schools due to lack of teachers, heat, and/or running water are only two examples of continuing, dehumanizing life conditions on many reserves” (198). Although, extensive improvements have been made to reservations and Aboriginal rights, more improvement remains necessary. Allan Blakeney stated, “An important starting point of course, is that Aboriginal people in Canada do not, as a group, occupy high

In 1965 a group of students from Sydney University formed a group, called Student Action for Aborigines, that’s purpose was to draw attention to the inequality between white and indigenous Australia based in New South Wales. It also hoped to decrease the social discrimination between white Australia and indigenous Australia as well as give support to aboriginals to withstand the discrimination they face daily.

Aboriginal people represent less than 3% of the total population in BC. Yet, they account for more than 9% of all suicides in BC (Chandler). The numbers of suicides amongst aboriginal youth are even more alarming – nearly one-fourth of all youth suicides in BC are committed by aboriginals and more than half of all aboriginal suicides are committed by youth (Chandler). The fact that indigenous communities in Canada have the highest rate of suicide of any culturally identifiable group in the world implies that these alarming statistics may not solely be a result of aboriginal communities belonging to a minority cultural group. I will attempt to build a speculative hypothesis behind the significantly high suicide rates amongst aboriginal

Embedding Aboriginal and Torres Strait Islander perspectives in the curriculum has now become a high priority amoungst schools across the nation. The Australian Curriculum, Assessment and Reporting Authority (ACARA) (2013), recognises “that the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority is designed for all students to engage in reconciliation, respect and recognition of the world’s oldest continuous living cultures”. By including this, the curriculum will continue to see Indigenous culture throughout school become part of the norm. Furthermore Indigenous Australian perspectives can and should be included in the classroom and any barriers that arise can be overcome.

Throughout Australian history, Aboriginal people have been displaced and mistreated through the course of time, through the separation from their from kinship groups, land and the stolen generation. This has resulted in the connection to their dreaming lost, misconnection and loss of their sacred sites and traditional food from their land. As a consequence of the stolen generation, many aboriginal children were deprived of their parents, families, spirituality, language from their land and their cultural identity. All of these aspects contribute to the continuing effect of dispossession on Aboriginal spiritualities.

The ‘colonisation' of Australia by Europeans has caused a lot of problem for the local Aborigines. It drastically reduced their population, damaged ancient family ties, and removed thousands of Aboriginal people from the land they had lived on for centuries. In many cases, the loss of land can mean more than just physical displacement. Because land is so much connected to history and spirituality, the loss of it can lead to a loss of identity. This paper will examine the works of Tim Rowse and Jeremy Beckett as well as other symbols of identity that are available to modern Aborigines in post colonial Australia.

In growing up in the position of the ‘other’ in society, Smith provides an empowered stance of identity exclusively through the demonstration of cultural hybridity, as evidenced by Millat and his gangster crew, the Raggastani’s. As Millat becomes increasingly connected to a swaggering identity highlighted by Western popular culture, his sense of belonging becomes established with the multicultural mix of South Asian and Caribbean teens he hangs out with: “It was a new breed, just recently joining the ranks of the other street crews. Becks, B-boys, Nation Brothers, Raggas, and Pakis; manifesting itself as a kind of cultural mongrel of the last three categories. Their ethos, their manifesto, if it could be called that, was equally a hybrid thing” (193). Here, Smith uses the Raggastani’s as a symbol representing the emerging identity of a multicultural London transformed by the migration of formerly colonized populations from South Asia and the Caribbean. Their mission, to put the “invincible back in Indian, the Bad-aaaass back in Bengali, the P-Funk back in Pakistani” (193), is about taking their identities which have been devalued in Western society and linking them together through a collective sense of approval. As a productive example of cultural hybridity taking place, they are a direct contrast with the forms of difference and racial purity that the Chalfen`s represent, and the resistance of letting go of traditions that their parents uphold. The group tries on a series

Long before white settlers arrived in America, the entire American land was primarily considered a land of the natives. In particular, the Aboriginals viewed their communally owned land as a gift from their creator, who offered it to His people for survival. Their existence and sustenance of their livestock and food crops was entirely attributed to this gift from their creator. As such, the natives felt attached to the land and had to protect it from outsiders (Nash, 2006).

Debates centering Aboriginal identity are important for we don’t know where we are going if we don’t know where we came from. Debates allow for further expansions and explanations on concepts of aboriginal peoples perhaps the average Canadian does not know. For example, I was out for supper with two colleagues (one who identifies as an Aboriginal woman and the other a Canadian Male). After long discussions, she was able to explain to him and myself that she as well as many others similar to her have a difficult identity crisis that she is faced with. I had come to learn through debates about aboriginal identity that through colonialism and assimilation that many aboriginal people are currently dealing with and identity crisis from the of language and culture.

The separation of aboriginal people from their land, kinship and children from families have had a devastating effect on aboriginal spirituality. Indigenous people are connected to the land physically and spiritually, Aborigines land is their home and when colonisation began by the white settlers in 1788 they claimed ‘Terra Nullius’, land that belonged to no one. This separation from land meant that they were not able to access food on the land and cultural practices and ceremonies associated with the land could not be carried out. Seen in source 1 the separation from the land is a disrespect to aboriginal spirituality, this effect did not only hurt the remaining loved ones, however the ancestor themselves as quoted from the source “Our ancestors travel with us all the time, they'll travel with us when we go back home ... till we get back to our land and put them back where

Aborigines are believed to have lived in Australia for between 60,000 and 40,000 years, their early ancestors coming from South-East Asia. Precise population details for the period before European colonisation are unavailable, but it is estimated that there were between 300,000 and 1,000,000 Aborigines in Australia when European settlers first arrived in 1788.

The Australian media plays a highly significant role in delivering news and issues within our communities, constructing a certain portrayal and view of Indigenous people in Australia by ones perception and understanding of current issues within the media, internet and newspapers, powerfully persuades ones public opinion. Jennifer Cousemacker, an Aborginal Studies student states “We don't hear about [the Aboriginal struggle] because it is overshadowed by all the negative impacts that are splashed across the media and gives the impression that is what all Aboriginal people are like. There seems to be a build-up of discrimination” (Ai,