Healthy Country Means Healthy People - Essay Example

? The Country Needs Its People. Healthy Country Means Healthy People The Country Needs Its People. Healthy Country Means Healthy People ‘Social and Emotional Wellbeing’ is a concept that has evolved along with aborigines of Australia. The concept is deeply imbedded in their culture. This is in stark contrast to the concept of mental health developed by modern, educated class of people. The concept of mental health simply speaks about the individual health and its capacity to perform in certain given environment. In contrast, the concept of social and emotional wellbeing is much broader in the sense that it takes into account individual’s association with land, family, ancestry, culture, community, spirituality and many such related aspects in which a person lives through and feels elevated. (Social Health… 2004) These factors working as cushion during stressful circumstances provide a kind of protection when adversity falls on them. It helps restore social and emotional wellbeing of an individual at all levels. Languages and Country Aborigines identify themselves through their lands, languages and their relationships with others. At the time when European arrived, there were almost 600 groups around the continent with distinct beliefs and cultures. They had their country boundaries spread from lush green areas to stark desert surroundings. Depending upon the environment and their requirement they developed different skills with specific experience. Hundreds of dialects and languages existed during arrival of Europeans, though many of them are now extinct. The Indigenous cultures of Australia are considered one of the oldest dating back to around 50,000 years. The reason for the survival of aboriginal cultures lies in its adaptability to change over time. The attachment to their surroundings is the prime reason for their survival for thousands of years. They keep their cultural heritage alive by passing it from one generation to another. Their cultural heritage speaks about their rituals, dance, hunting practices, their languages, their significant sites, and their spiritualism, which evolved in their land that they love very much. (Kohen 1995) Country is special for the well being of Australian aborigines. Land is simply not rocks or soil for them but the whole milieu is important to them in sustaining their existence and growth. Their land is also a cause for their spirituality. Aborigine Tom Dystra tells, "We cultivated our land, but in a way different from the white man. We endeavored to live the land; they seemed to live off it. I was taught to preserve, never to destroy.” (Australian Indigenous…) To have a clear grasp about social and emotional wellbeing, it is important to fathom the varied cultural dimensions of Australian aborigines. Aborigines love their land, their cultures and their whole set of traditions and that in totality constitute their life. It will be most appropriate to understand why and how the indigenous people get impacted by modern day science and technology, environmental disturbances. The story of Shelburne Bay in north-east Cape York Peninsula is worth exploring, in order to understand the love of Wuthathi people, the aborigines, for their land. Shelburne Bay is fortunate enough that it has not been much disturbed by active parabolic silica sand dune systems. Clean and warm waters constituted eight species of sea grass and an enviable space for dugongs and green turtles. Wuthathi people believed in managing their own land and fulfilling their community development aspirations. The formation of Wuthathi Land Trust and community ranger programs should be seen in that perspective. Shelburne Bay had been a cynosure of many eyes for a space base at Temple Bay besides having plans for a silica sand mine near Cape Granville. These and many other threats made Wuthathi natives to unite. In their support, as mentioned by Nursey-Bray (2004), were the Wilderness Society and the Australian Conservation Foundation and their joint efforts along with a strong campaign resulted into halting mining propositions. It was a great victory for them. Queensland state government subsequently refused to renew the two mining leases. Wuthathi people have designed a Land and Sea management plan. As told by Arnold Wallis, a chairperson of Wuthathi Land Trust, "Wuthathi wish to govern their own country and affairs in the future and for our children." (Nursey-Bray 2004) Nursey-Bray (2004) mentions in her investigations as explored while remaining with the aborigines that Wuthathi Land Trust have decided to form an Integrated Conversation and Culture Program (ICCP), which will be based on their own cultural themes. They want to ensure that they retain autonomy, control and final say over the matter regarding any happenings on their land. The purpose of integrated cultural and conservation approach is to ensure economic security and community development preserving the compatibility and protecting the cultural and natural values of Shelburne bay. The Land and Sea Management Framework has many areas to concentrate upon starting from providing a series of suggestions for future collaborations with conservation groups and government. Phillip Wallis, a Wuthathi Community Ranger states that based on this framework, they will be able to develop a detailed conservation management program, implement their cultural themes and educate their children regarding the ways to protect their land and seas. (Nursey-Bray 2004) Thus, for Wuthathi, life revolves around their country. They firmly believe that they will be able to control their destiny and their future. Their social and emotional well being is linked with their land. Population Distribution Population distribution has much to do with biomass distribution in the country. It has also correlation with rainfall patterns. As per Brown (1992), Mallee has less population density than the Gippsland. The aborigines living in the district of Port Phillip or along the Murray River harnessed the benefits of a reliable environment and it is obvious that density of this region would be higher. The north-west of Victoria, by virtue of habitable environments, imparts life to hundreds of plants and variety of animals on its plain. The floodwaters build up with melting of snow in the Alps provide lush green plant and animal life. (Brown 1992) Aboriginal Economy Before the arrival of Europeans in south-eastern Australia, the main activities of aborigines were hunting of animals, collection of plant foods and the keeping and maintenance of tools that were used for these activities and that formed the basis for their economy. Their economy however, had dependency on several variables such as environment, food sources, and material culture. An important aspect of the aboriginal economy was their skill in manufacturing and repairing tool and tackles efficiently. These artifacts did require the use of special stones, which were not available in Mallee or along Murray River and because of this trade and exchanges were quite common among them showing interdependency among the groups. Environment and Food Resources South-eastern Australia is made of diverse environments; from desert like conditions of the Mallee to the lush green conditions of the east Gippsland. Economic resources differ from one place to another that decide about the patterns of human inhabitation. Environmental diversity leads to cultural diversity. Plants, animals and other natural resources differed as per area and so happened with human beings in using their tools, their hunting and gathering behaviors. (Brown 1992) Before contacts with Europeans, a large number of groups used to operate in the area which is now known as Victoria. Several interrelated family groups occupied these territories. The protocols used to govern the relationship between groups. Such relationships formed between the groups though it allowed for certain amount of flexibility otherwise they were supposed to hunt in their own tribal boundaries. Different tribal groups exchanged resources among themselves. These territories were foraged in most part of the year by groups made of 30-60 individuals. (Brown 1992) The availability of food resources varied on number of factors such as seasonality, the technology part in doing the hunting and gathering, the energy expended on capturing animals and gathering plant. The areas with greatest diversity of environments offered more food resources. South-eastern Australia offered plant foods as a major source for aboriginal diet and large variety of plants were exploited. Many of the plants are nutritious and do not require much effort for collection. During summer and spring a large amount of such plants were collected and used for consumption either raw or roasted. They did employ a complex technology to exploit the large quantity of eels in the month of March-April when they moved in large numbers to the sea for breeding. With less effort, shellfish could be gathered. In all, they concentrated on food resources, which were available with less energy input. (Brown 1992) The Murray River and down streams provide the most productive environments such as fish, eggs, shellfish, water birds, crayfish, tortoise and a variety of plant foods. Quite different forms of plant foods were found in the hinterland of Mallee. People usually made use of a device called weir made from turf and interlaced stakes. They were used during the flooding of the river placing it in the direction of flow of river. The openings of the weirs were blocked such that when waters recede a lot of fish would get trapped in it. (Brown 1992) Fishing is the most lucrative activity in Murray River. A lot of devices were developed such as fish-hooks, nets, baskets, and canoes in support of fishing. The nets were made out of fibers made from plants which were available in large quantities. Another useful fishing instrument used to be reed spear. They were made from cutting bulrush beds. (Brown 1992) Seine nets were made for trapping ducks. They were erected in strategic locations to capture kangaroos and emus. A successful joint operation could yield them several of animals at one go. Material Culture Though hunting activities are primarily to procure foods but that also give them many other things, which they exchange with other groups. Some of the items, which they get from their country or land can be listed as per the following. Bulrush was mainly used for making cords and nets. Besides, bulrush provided them with waist belts, skipping ropes, brow braids, fishing lines and carrying bags. Stems were made use in making nose pieces, spear shafts and necklaces. Shellfish Shells were made use of scraping animal skins and bulrush roots. Crayfish Leg Segments were made use of in making necklaces. Emus eggs were used as food and shells were employed as water containers. Another use was in hip aprons and decoration of hair. Possums Skins were used in making armlets. Fat mixed with ash was made use of to heal wounds made in the event of body scarification ceremonies. Cloaks were made use of to serve the purpose of rugs. Old possum skins were used to make headbands and also decorated with feathers. (Brown 1992) Kinship–Basis for their Land and Environment Management The system of kinship joins different clans of aborigines firmly. These relationships make them to take care for their environment and every place in their land. The environment for them is plants, animals on the land and in the water and they call them their relatives as explained by Munyarryun (1995). Munyarryun is a student doing her training along with many others. Some of them had come from Millingimbi and rest from Galiwin'ku islands in north-east Arnhem Land. Paula Madiwirr Gaykamangu, an aborigine explained that they were not only related to the people; "There are lands and the environment that also relate to us. We are related with sea and the land through the totems which also relate to the people.” (Munyarryun 1995) Further, totems are considered parts of their natural environment, which they love about while singing and dancing in their ceremonies. The clans are related to each other as Mother and Daughter, Sisters, or Grandmother and Granddaughter and so on. Their kinship, thus, moves in circle and not in straight lineage as is the case with others. The kinship system is a basis for them to know before they start to talk with each other. All aboriginal people take care of their land and sea through their culture, as explained by Helen Nunggalurr, another aborigine; they believe that all things are created by spirit beings, which is called as Wangarr. They created the different tribes and languages. Furthering their journey they created plants, animals, mountains, waterholes, reefs and so on. These are the features in their landscape. They do not like strangers interfering with their land. Aborigines are concerned with their sacred areas and they do not want it to be damaged through mining. They are very much concerned when fisherman put up huge nets across their rivers and catch all the turtles, sharks, crabs. Aborigines, while going for fishing or hunting, ensures to collect only that is sufficient for their families and that is how they refrain from making any wastages to their land. (Munyarryun 1995) Conclusion Thus, Australian aborigines form a special relationship with their land and any discrimination to them has profound impact on their social and emotional wellbeing. This happens when laws or policies that are formulated putting them in disadvantage or limiting their rights. Laws made by various institutions of society such as political, cultural, social or economic can culminate into unfair results or outcomes if aborigines concerns are not taken into account particularly, in relation to their land, as their social and emotional sense of well being is deeply attached to their country. References 1. Social Health Reference Group (SHRG) (2004). National Strategic Framework for Aboriginal and Torres Strait Islander Peoples’ Mental Health and Social and Emotional Well Being 2004-2009, Australian Department of Health and Ageing, Canberra. 2. Kohen, James L.(1995) Aboriginal Environmental Impacts, UNSW Press, Sydney, pp. 60-66 3. Australian Indigenous Cultural Heritage. [Online] Available at http://australia.gov.au/about-australia/australian-story/austn-indigenous-cultural-heritage [Accessed 26 April 2011] 4. Nursey-Bray, Melissa (2004). A Fine Grain Future, Habitat Australia, April, 2004. P. 10-12 5. Brown, Anne. (ed.) (1992), Aborigines in the environment, Melbourne:Victoria Archaeological Survey, P.1-7 6. Munyarryun, Daisy W., et al (1995). Environmental Management: a Matter of Kinship, Ngoonjook: Journal of Australian Indigenous Issues, no. 11, May, pp.7-19 Read More