The Stolen Generation. 100 000 Indigenous children separated from their loved ones and communities at a young age (Reconciliaction Network, 2007). Can you imagine the psychological scarring - the fear and confusion? And on the other hand, can you even begin to understand how Australians could have treated the original inhabitants of our land in this way. David Keig, a survivor of this tragedy, wrote of his journey in a poem titled, The Stolen Generation.
Finally, the essay will give understanding of the life of Indigenous people. The British claimed possession of the Australian continent, and had power to dispossession of the Indigenous land. European settlement swept over Aboriginal land. The central argument that the Aboriginal land was taken from the British settlement, and Aboriginal seen to be as inherently incapable of become useful participants in the developing colonies: an archaic people destined to disappear before the racial and cultural superiority of the Europeans, and the Aboriginal labour was needed. (McGregor, 1997).
In January 1992, when he was only fifty-six years of age, he died of cancer. Few months later the High Court has declared its historic decision, overturning legal fiction of the land that belongs to no one. Native Title is the major decision that High Court announced. Native Title describes the interest and rights of Indigenous Australians in their land, according to traditional laws and customs. This case is commonly called Mabo in Australia and he became a public figure in Australian history for his role for the right of his
“Sorry…mate?” As a bystander, it is outrageous to see how much effort the Australian government is putting into Aboriginal affairs even after Prime Minister Kevin Rudd’s public apology to the Stolen Generations in 2008. It was necessary for the Australian government to acknowledge their past wrong-doings and apologise for the generation of stolen children whose families had been forcefully torn apart. Thinking back, this bleak moment in the Australian history was the result of an official government policy from 1909 to 1969 which allowed authorities such as the Aborigines Protection Board (APB) to remove children of Aboriginal or Torres Strait Islander backgrounds from their birth families. They were to be fostered or adopted into another
At long last, justice may come to hoons who kill Lainie Anderson’s opinion article ‘At long last, justice may come to hoons who kill’ contends that the hoon drivers are merely getting ‘a slap on the wrist’ they aren’t paying the price for unacceptable behaviour. The vindictive tone earlier on in the piece demonstrated at the started stating to the reader that the book plays not everything. The writer’s intention is to prompt awareness about anti social driving and the lack of consequences reprisal. The heading of the article grabs attentions, sparking room for thought; ‘justice’ the word cleverly used stating an underlying message that Australian laws do not bring justice. ‘Hoons who kill’ encourages the reader to recognise the prominence of the issue.
Aboriginal Reservations Joel Schain Sophomore English 5/13/11 Indigenous Australians, also known as Aboriginal people, were the first humans to inhabit the Australian continent and nearby islands. Aboriginal people make up about 2.5 % of Australia’s population. In 1778, the British began colonization In Australia. They took the Aboriginal people from their homes and put them in camps or reservations because they believed they did not belong in the general public. “The reserve system was designed primarily to separate Aborigines from white society,” (Aboriginal Reserves).
According to the Mayan calendar, an apocalypse was supposed to end the world on December 21st, 2013. May 9th, 2013 and the world is still standing, that’s the point Michael Crichton was trying to make in his article, Let’s Stop Scaring Ourselves. The 62 year old author has seen many of what was presumed to be life ending events. In the article he describes how society reacts to the dangers the media reports on. Crichton talks about the dangers through the years that he’s ‘survived’.
My parents were Kanju people from Cooktown, they gave birth to me at Durundur Reserve near Woodford in 1905. When I was four I was taken from my parents and removed to Barambah Reserve near Murgon, in the south-east of Queensland. This reserve was where I grew up and became the cricketer who I once was. Living on a reserve wasn't at all fun, the Aborigines Protection Act controlled our every move, it controlled where and how all Aborigines in Queensland could live and as a royal commission put it, to "smooth the dying pillow" of a "race doomed to extinction." As you can see we Aboriginals were "out of sight, out of mind.” We were used as agricultural labour on white-owned rural properties for little or no wages.
In the mid 1860s, along with other islands around the Pacific, the people of Tokelau were stolen from their islands to become labor workers in Peru and at the same time, missionaries from the Protestant and Catholic churches arrived to spread their beliefs (Glenn 9). Much of these missionaries were recruited from Samoa to help overcome the language barrier, as it was presumed that it was similar (Glenn 9-10). The Tokelauan language had been exclusively oral, while Samoan was used as the written language (Hovdhaugen 54). Due to the dwindling resources from natural causes in the mid twentieth century, the government encouraged its people to migrate to further their education (Glenn 10). It seemed natural to take advantage of the free association with New Zealand.
Modernism confronts this idea, postmodernism confronts the aftermath of this idea. Like a sort of commentary on our inability to actually know the past, in the postmodern psyche there is no definition of reality, and the commonly conceived idea that we have of history, we have only because that is the way it has been represented to us in media. Modernism confronted the fact the society had come to a place where technological advances surpassed cultural adaptation and a philosophical question of “where do we