Böcker utgivna av Aboriginal Studies Press

Widely regarded as one of the great Aboriginal leaders of the modern era, Rob Riley was at the centre of debates that have polarised views on race relations in Australia: national land rights, the treaty, deaths in custody, self-determination, the justice system, native title and the Stolen Generations. He tragically took his own life in 1996, weighed down by the unresolved traumas of his exposure to institutionalisation, segregation and racism, and his sense of betrayal by the Australian political system to deliver justice to Aboriginal people. His death shocked community leaders and ordinary citizens alike. Set against the tumultuous background of racial politics in an unreconciled nation, the book explores Rob''s rise and influence as an Aboriginal activist. Drawing on perspectives from history, politics and psychology, this work explores Rob''s life as a ''moral protester'' and the challenges he confronted in trying to change the destiny of a nation. Rob Riley''s belief that he had failed in this quest raises profound questions about the legacy of past racial policies, the extent of institutionalised racism in Australia and the reluctance of Australia''s politicians to show leadership on race. Much of Riley''s life was a triumph of the human spirit against great adversity, and this legacy remains.

The son of Greek migrant parents, Jackomos was born in Collingwood and grew up in the Great Depression, mixing with people from a range of backgrounds. He was at different times a welfare worker and activist, a public servant in Aboriginal affairs, an historian archivist and genealogist. Loved by many, Jackomos''s life was not without controversy as he was a non-Aboriginal man, with an Aboriginal family, living and moving in an Aboriginal world and working for Aboriginal causes. He maintained strong connections with his Greek heritage and the RSL, of which he was a loyal member, and visited Brunei so often that it became his second spiritual home.

Ages 4 to 8 years. Yelling and shouting, the children chased each other in and out of the water... They didn''t realise that they were sharing the water with a tired old Wunambi. Find out what happens when his rest is disturbed. Wunambi the water snake roamed the land when the earth was young creating big tracks that became the rivers and creeks. He is still an important part of Aboriginal life today.

Every Australian''s birthright includes the expectation of a healthy and possibly happy life of some longevity, assisted by all the services which a civilised society can make possible. But this is not yet within the Aboriginal (or Maori, Pacific Islander, Canadian Inuit and American Indian) grasp. That so many young Aboriginal people prefer death to life implies a rejection of what people in the broader Australian society, have on offer. It reflects a failure, as a nation, to provide sufficient incentives for young Aborigines to remain alive. This is a study of youth who have, or feel they have, no purpose in life -- or who may be seeking freedom in death. It is a portrait of life, and of self-destruction, by young Aboriginal men and women. To comprehend this relatively recent phenomenon, which occurs more outside than inside custody, one has to appreciate Aboriginal history -- the effects of which contribute more to an understanding of suicide today than do psychological or medical theories about the victim. Aboriginal youth at risk are suffering more from social than from mental disorder. Adopting a historical and anthropological approach to suicide in New South Wales, the Australian Capital Territory and New Zealand, this book documents rates of suicide that may well be the world''s worst. It tries to glimpse the soul of the suicide rather than merely his or her contribution to our national statistics.

This book brings together a wide range of contemporary explorations of Indigenous music and dance in the Torres Strait and the tropical regions of the Northern Territory. This collection shows how traditional music and dance have responded to colonial control in the past and more recently to other external forces beyond local control. It looks at musical pasts and presents as a continuum of creativity; at contemporary cultural performance as a contested domain; and at cross-cultural issues of recording and teaching music and dance as experienced by Indigenous leaders and educators, and non-Indigenous researchers and scholars. Indigenous and non-Indigenous contributors demonstrate how local music and dance genres have been subject to missionary, institutional, popular and global influences. They offer an understanding of the cultural background and history of Torres Strait music; discuss how contemporary Christian music and dance in Arnhem Land incorporate traditional ritual; unpack the complex form and structure of an Australian Aboriginal song series; and examine the transformation of a nineteenth-century American popular song into a ''traditional'' anthem of the Torres Strait. The book also examines the interface between Aboriginal ritual, movement and the environment as portrayed on film, and explores the issues raised by the presence of Aboriginal performers in the non-Indigenous university classroom. The book is of critical importance for those involved in the fields of music, dance and performance in general.

This book offers a ground-breaking critique of the concept of ''tradition'' as it has been applied in the Aboriginal and Torres Strait Islander context. The authors offer a refreshing new style of analysis. In writing that is rich in detail, strong in analysis and informed by their research experience, they argue for a deeper appreciation of the creativity inherent Aboriginal and Torres Strait Islander social life, and the way that knowledge is constructed and deployed in complex intercultural contexts in contemporary Australia. Each chapter draws on detailed local inter-cultural information which include Aboriginal and Torres Strait Islander land and sea ownership and management, native title processes, service delivery arrangements for health and outstation management, and representations in art, song and broadcasting. In each arena there are multiple engagements with broad global processes. The advent of Native Title legislation has led Indigenous communities across the country being required to demonstrate their ''traditional'' connections to country. For many, their experiences of these processes are increasingly at odds with the complex inter-cultural realities of their lives. They feel the constraining effect of outmoded frameworks of ''tradition'' in legislation and policy where social and cultural innovation are characterised as inauthentic. The book draws together key scholars in Aboriginal and Torres Strait islander social research. The authors provide productive ways of characterising Aboriginal and Torres Strait Islander social life and develop a multi-disciplinary theoretical critique to the concept of tradition.

Indigenous self-determination is the recognised right of all peoples to freely determine their political status, and pursue their economic, social and cultural development. "Unfinished Constitutional Business" offers fresh insights into the ways Indigenous peoples can chart their own course and realise self-determination. The right to self-determination remains the most hotly contested issue in the UN Working Group''s Draft Declaration: because the history of colonisation is emotionally charged, the issue has been clouded by a rhetoric that has sometimes obstructed analysis. This book provides a comprehensive international exploration of Indigenous self-determination. It argues that patterns are emerging that point to effective strategies that will allow Indigenous peoples to realise their goals. The UN Working Group''s definition of Indigenous peoples has been influenced by these different experiences of colonisation. Diverse jurisdictions are examined as it surveys both common law and civil law systems: from the Saami Parliaments of Scandinavia, to the Maori seats in the New Zealand Parliament, of the Australian Indigenous peoples struggle for native title and self-governance, to the Canadian experience in territorial governance. A selection of international authors challenge readers to (re)consider the meanings of self-determination and their implic-ations for Indigenous peoples in different contexts.

Whitening Race comes to fruition at a time in world history and global politics when questions about race require critical investigation and engagement. Since the 1990s international scholars have developed a powerful cultural critique by making whiteness an analytical object of research. Whiteness has become the invisible norm against which other races are judged in the construction of identity, representation, subjectivity, nationalism and the law. With its focus on Australia, the book engages with relations between migration, Indigenous dispossession and whiteness. It creates a new intellectual space that investigates the nature of racialised conditions and their role in reproducing colonising relations in Australia. Aileen Moreton-Robinson has brought together scholars from a range of disciplines: philosophy, cultural and gender studies, education, social work, sociology and literary studies. All engage critically with the location of the social and discursive construction of whiteness.

Most non-Indigenous Australians know of Charles Perkins. Many are familiar with a few other Aboriginal leaders. Yet few have heard of William Cooper, one of the most important Aboriginal leaders in Australia''s history. "Thinking Black" tells the story of Cooper and the Australian Aborigines'' League, and their campaign for Aboriginal people''s rights. Through petitions to government, letters to other campaigners and organisations, and entreaties to friends and well-wishers, the book reveals their passionate struggle against dispossession and displacement, the denial of rights, and their fight to be citizens in their own country. Bain Attwood and Andrew Markus document the circumstances behind the most significant moments in Cooper''s political career -- his famous 1933 petition to King George V, his call for a ''Day of Mourning'' in 1938, the walk-off from Cummeragunja in 1939 and his opposition to an Aboriginal regiment in 1939. It explores the principles Cooper drew on in his campaigning, not least his ''Letter from an Educated Black'', surely one of the most intriguing political testaments by an Australian leader. "Thinking Black" sheds new light on the history of what it has meant to be Aboriginal in modern Australia. It reveals the rich and varied cultural traditions, both Aboriginal and British, religious and secular, that have informed Aboriginal people''s battle for justice, and their vision of equality in Australia of two peoples: equal yet distinct.

Reading Doctors Writing is a book for every Australian who reads or writes health research about Aboriginal and Torres Strait Islander peoples. However, its not just a story about medical progress. Medical research has been influenced by the politics of colonialism, the nationalist politics associated with Federation, and most importantly, by the politics of race, racism and anti-racism. This history of Indigenous health research fuels the suspicion felt by Indigenous people today about researchers, and research. Reading Doctors Writing invites those involved in Indigenous health research to confront rather than evade the history and politics of their work.

In 1964, a group of 20 Aboriginal women and children in the Western Desert made their first contact with European Australians -- patrol officers from the Woomera Rocket Range, clearing an area into which rockets were to be fired. They had been pursued by the patrol officers for several weeks, running from this frightening new force in the desert. This is their story told through oral history, archival research, photographs, and rare film footage.

This story that shows the Aboriginal people of the Katherine West Region knew their own health needs best, and had the ability to make the best decisions about these needs. This story tells of the courage of the Commonwealth and Northern Territory governments in committing substantial sums of money, normally provided through their own bureaucracies, to an experimental model of health servicing. t tells of the absolute commitment of the Katherine West Health Board and its staff to finding the best possible mix of services for the communities they served -- integrating their responses to immediate and practical concerns with equal regard to the legacies of a complex history. This is a story of success achieved through innovation and cooperation, and above all a story of something very special.

Dhuuluu-Yala is a Wiradjuri phrase meaning ''to talk straight'' and this book is straight talk about publishing Indigenous literature in Australia. It also includes broader issues that writers need to consider: engaging with readers and reviewers. The book covers the period up to the mid-1900s, though some references are included up to 2000. Changes have been made since that date, however the issues identified in "Dhuuluu-Yala" remain current and to a large extent unresolved. The history of defining Aboriginality in Australia and the experience of being Aboriginal'' have both impacted on the production of Aboriginal writing today. These twin themes are the major focus of the book. The pioneering roles of Aboriginal writers who have gone before and created a space has allowed for the growth of an Indigenous publishing industry. Indeed, a literary and publishing culture have developed also because of the increasing desire and need for an authentic Indigenous voice in Australian literature. Although funding and other mechanisms are in place and possibilities afforded Indigenous writers have improved, opportunities are still limited, leading to some authors choosing to self-publish.

Claire Henty-Gebert''s life is remarkable and inspiring. Born in the late 1930s, the daughter of a white settler and an Alyawarra woman, Claire was four years old when she was taken to the Bungalow mission in Alice Springs. Much of her young life was spent on the newly formed Croker Island mission and she recalls happy days in the care of compassionate missionaries. Sent south to escape the threat from Japanese fighters during World War Two, Claire later returned to Croker Island and married. Inspired by others, Claire traced her Aboriginal family, however; she was never to meet her mother. Claire''s reminiscences and a wide selection of photos combine here with conventional documentary sources, cultural knowledge and people''s memories.

When that good old horse took me away from Borroloola on the long journey to Darwin, it changed my life forever ... I stopped being an Aboriginal girl and became a half-caste girl. From someone who had had so much, I was now some -had nothing, with no past and an unknown future. Hilda Muir was born on the very frontier of modern Australia near the outback town of Borroloola in the about 1920. Her early life was spent roaming the Gulf Country hunting and gathering with her family. Her mother was a Yanyuwa person, and so was Hilda. Known to the clan as Jarman, it mattered little that her father was an unknown white man. This small girl had a name, a loving family, and a secure Aboriginal identity. This book tells of Hilda''s bush childhood, and her force dremoval from a loving family to the rigours of life in the Kahlin Home for half-caste children. Hilda grew up to marry the love of her life, Billy Muir, and then had to learn to deal with the demands -of a growing family and evacuation to Brisbane during the Second World War. Back in Darwin -- and after the devastation of Cyclone Tracy, Hilda struggled to find her place in the world again. In 1995, Hilda Muir was one of those chosen to present a writ to the High Court on behalf of her fellow stolen-generation, asserting that the removals were illegal as well as immoral. In 1997 the writ was rejected by the High Court. In 2000 Hilda finally travelled back to her Yanyuwa land and v was recognised as an owner and custodian of that country. Today Hilda Muir. her Aboriginal children, grandchildren and great-grandchildren are living reminders that governments cannot always shape human lives in ways they might wish.

In this witty and satirical revisiting of Australia''s heroic past, Craig Cormick rediscovers the contributions of indigenous Australians that have always remained unrecorded and unacknowledged, Australia''s unwritten histories. Drawing on original records of the time, he has turned the spotlight away from its traditional focus to illuminate those whom history had forgotten. Great explorers, teachers, warriors and dreamers, who were there when Banks first saw a banksia or when Burke and Wills staggered on from Coopers Creek, but have vanished simply because their stories were unrecorded, ''now repopulate these short stories. The old heroes confess their darkest secrets, facing their own culpability in the destruction of societies and cultures, or blindly march towards their own fame, stamping firmly on law, conscience, and their own better judgement in the process. Make way for a new history of Australia, in w hich Cook fancies an ice-cream, Kennedy is mobbed by the press, and Windradvne and landamarra. Wooredy and Trugernanna. Jacket'' Jacket'' and Johnny Mullagh act out the real past. The combination of delicious humour and fantasy, and the true horror that must arise from any reading of our indigenous history, makes this collection at once playful and mordant, funny and frightening, and an exciting new work of Australian fiction.

Between 1942 and 1945, Torres Strait Islander women experienced the fears and uncertainties of living virtually on Australia''s front line during the Pacific War. Some were forcibly evacuated with their children to the mainland, where they found themselves still restricted as to where and how they could live. Others were left on their tiny islands, deserted in the end by government and church, despite the constant threat of Japanese advance through the Torres Strait. Many of the women remember here that traumatic time: hiding from the bombers and watching the dogfights overhead, struggling to feed and clothe their families, and praying continually for the safe return of their men-folk and for peace again in their beloved island homes.

The road to Australia was a very long one indeed for Russian ethnographer -- Vladimir Kabo whose lifetime passion has been the study of this comment''s Aboriginal people. Continually denied permission to travel abroad for over 30 years, I dreamed of seeing Australia with my own eyes. At last, in 1990, came the opportunity -- and the vital passport. This eventful memoir records Vladimir Kabo''s early years and education, his time at the front in the Second World War and his banishment to a labour camp during which period he began to formulate his theories about early human society. After ''rehabilitation'' he was finally able to begin his life''s work in the St Petersburg museum among its artefact treasures from Australia, New Guinea and the Pacific Islands. Perestroika in the late 1980s brought Australian visitors, like Kath Walker (Oodgeroo Noonuccal), and also the possibility of a new life in the country he had studied for so many years. An afterward by archaeologist Rhys Jones provides an appreciation of Vladimir Kabo ''s scholarly work within the context of Soviet anthropological theory and Australian Aboriginal ethnography.

This collection of histories, in both written and illustrative form, from the women and men of Ernabella, in northern South Australia, tells the story of the interaction between white and black women that led to the establishment and development of a significant school of Australian art, Ernabella Arts Inc, which celebrated its 50th anniversary in 1998. From ''first missionary coming'', through the terror of the nearby atomic bomb tests in the 1950s, to the commercial and artistic successes of the 1990s, the stories speak of great losses and regrets, but also of remarkable achievements, and of the skill and strength of the individuals whose voices we hear. At Ernabella Arts, all the artistic output is produced by women and this, one of the oldest centres of contemporary Aboriginal art in the country, is best known for its distinctive design and its use of new and innovative media, such as those used in textile art. The beautiful batiks produced at Ernabella have been exhibited around the world and the artists are sought after as teachers all over Australia, and internationally. These artists, when asked to explain their designs by those who are unaware of their non-representational nature, say ''don''t ask for stories''. We are lucky, however, that they have chosen to record their stories in other ways, and in the process have given their readers a striking insight into their lives and work.

This is the inside story of the Mabo case, a unique court drama where rights and interests previously unknown to Anglo-Australian law came to be recognised by the High Court of Australia. In far north-east Australia lie the homelands of the Meriam, a dynamic seafaring, fishing and gardening people. They explained in court, often eloquently, how their ''cultural way'' retains a fidelity to distinctive principles while also accommodating new ideas and techniques. In the name of Meriam law they also defended their right to land passed between generations by the spoken word. Their right to land carries with it a moral and practical responsibility to other Meriam and to the land itself. Meriam culture, often diminished in the hearing of evidence, has an original contribution to make to future Meriam, to the rest of Australia and to the world. In exploring the role of native title in the reshaping of Australian identity, some of the deeper questions of cultural diversity and self-determination are identified.

In 1976, Bill Rosser visited friends on Palm Island and was shocked at the restrictions the Aboriginal people living there were forced to endure. He recorded their lives and stories in his first book, "This is Palm Island". In the 1980s, Rosser went back to Palm Island and this book is an account of his experiences and the changes he saw in both the people and the place.