Aboriginal and Non-Aboriginal Communities in Australia - Essay Example

AUSTRALIAN ABORIGINAL AND NON-ABORIGINAL COMMUNITIES Name University details Instructor’s name AUSTRALIAN ABORIGINAL AND NON-ABORIGINAL COMMUNITIES A community is a social unit of people who share something in common such as values, customs, norms, identity and are often situated in a given geographical area for instance a neighborhood, village or town. Most of the communities’ relations are more durable and go beyond immediate genealogical ties. Social ties are defined as important as identity, practice as well as roles in social institutions such as family, society and humanity at large. A community lets people who share a common interest interact with one another (Taylor et al., 2008). This essay seeks to describe a community in relation to the Australian Aboriginal and non-aboriginal communities as well as explain community strength basing examples from the Australian aboriginal and European communities. Australian Aboriginal community is thought to have spanned thirty thousand to forty five thousand years although some estimates put it as sixty thousand years before European settlement. The word Aboriginal Australia was coined by British when they began the colonization of Australia in 1788. The coined word refer to all the people they found inhibiting the continent already as well as to the descendants off all those people. The aboriginals were identified by race and classified according to the physical characteristics that were visible or known ancestors. Australian Aboriginal society are mainly hunter-gatherers, hunting as well as searching for foodstuff from the land. The community lived with a strong dependence on land and water. From the area they lived each group developed different skills including hunting, gathering, hunting among others (Taylor et al., 2008). The community was generally mobile migrating depending on the shifting patterns of availability of food found through different regions as seasons altered, the kind of life as well as solid cultures differentiated greatly from region to region, and there were long-lasting settlements as well as farming in some zones. Acreage is an important welfare of Native community. The acreage for the community stands more than mere soil, rocks or natural resources. It is an entire surroundings that withstands and in return is continued by individuals and way of doing things. For aboriginal community, the terrestrial is essential of the entire mysticism and the connection with the life-force of the community is fundamental to the matters that are significant to the Aboriginal individuals today (Malinowski, 2015). Taylor et al, 2008 states that the non-native community is the western community that is the Europeans who interacted with the aboriginals during the period of colonization as well as those who continued to live amongst the natives even after colonization. This community was not as close as the natives. Their values were also different from the native. They were a different race that was not identified with ancestors. They did not value land as much as the natives did. They worked as administrators, in offices and not in farms like the natives. The Europeans stay permanently in the areas they had settled though all scatted in different places. They focus more on the nuclear family then on the community togetherness. Societies are established when public’s passions, capacities, assets, strengths and gifts are brought into the universe. High level of organization and collaboration for shared as well as mutual benefits are some of the constituents of a strong community. Active engagement, partnership as well as connectedness amid followers of the society, communal groups as well as societies are essential so as to improve societal, commercial as well as environmental aims (Lohoar, & Butera, 2014). Indigenous Australian people runs in relatedness. All people and all things are related. They have an actual belief that individuals, objects as well as the surroundings are totally linked. Regulation, association and myths strengthen this connectedness. They are a spiritual oriented society based on beliefs and mysticism. Native society stand firm and fit in and live with the surroundings as well as what happens every day. They care for their various environs as well as adopt to the surroundings. Aboriginal understanding of their land is related to the unique hunt down abilities grounded on the hunter and pucker natural life. It consists the capability to trail down wildlife, to recognize as well as trace edible vegetation, to discover springs and go fishing. Time is recurring naturally, determined in occasions and time of year are essential to the time notion. Expert witness is based on age, traditional understanding in addition to association with populace. The small-scale expert witness system. And finally feeling comfortable is determined by quality of ones relationships with other people in the community. The identity comes from connections. The Europeans however, compartmentalized society. Identity comes from jobs one does, material possessions one own and where one lives, the neighborhood (Leonard et al., 2013). The non-aboriginals also are Do-ers, development is vital. Life is appreciated in terms of triumph. Utilizing the surroundings. This community is scientific, skeptical and suspicious of mysticism and require proof as basis of belief. Time however is usually linear and future oriented with frameworks of days, months, years and more. Authority in the western community is given through bureaucracy and roles that is a relationship established by roles while feeling comfortable is related to the how successful one has been in achieving their goals (Taylor et al., 2011). The Aboriginals have a sophisticated awareness of family relationships and the connections between families in the community. Traditional heritage is understood as the over-all means of existing put together by a crowd of people that is passed from generation to generation. Homegrown communities preserve their traditional heritage thriving by educating generations with their knowledge of performances, arts and rituals, protecting traditional materials, speaking as well as teaching language, sacred and important sites and objects. Children care responsibility is also shared by the larger family groups accepting responsibility for each other. The children seek help from peers as much as from adults while caregivers do not foster competition between individuals (Colquhoun, & Dockery, 2012). The western however, as Colquhoun & Dockery state have their main focus on the nuclear family, immediate parents are responsible for their children’s behavior. Peer groups tend to be the people of the same age and same sex groupings. Children are not given the caregivers responsibility. Adults are in this case the main educators and individual progress is seen through comparison with peers and decisions made are at the best interest of an individual. Ultimately, the decisions made are at the interest of the individual and not the community. Children in the s community own personal possessions which they are expected to look after. Ritualistic shows are understood as fundamental to social life. For instance, Tiwi Islanders, are performances that bring together the whole aspect of the art tune, dance, body adornment, carving in addition to painting. Dance, music and song up to date is still a significant part of Indigenous life as well as customs. For every occasion, there are songs some which are communicated in exceptional formal procedure. Melodies and dances are often exchanged at big ceremonial get-togethers when a lot of people are assembled together as well as when goods of trade are also traded. The get-togethers every so often occur at a period and dwelling when there is adequate food. Dudgeon, & Milroy argue that the worth plus variation of Australian Native skill produced at present mirrors the abundance and range of Homegrown values and the distinctive dissimilarities amongst societies, tongues, dialects as well as geographical sceneries. Aboriginal skill varies transversely through an extensive variation of channels beginning with workings on paper also canvas to fiber as well as glass. The narration of how the art practices runs equivalent to the account as well as capabilities of the individuals themselves. It mirrors routine transaction patterns, a fight for existence in addition to the power of administrations as well as churches. However, the western culture emphasis on verbal instruction. Talking as well as development of number knowledge are highly valued. Children develop highly develop verbal skills and physically less skilled (Dudgeon et al., 2014). In equality and independence, for the aboriginals, children are emotionally and physically resilient and children are expected to resolve their own disputes and not seek adult meditation. Children are expected and allowed to move away from adults earlier and not expected to automatically comply with adult directions and are expected to become independent as they wish to be in other areas. Children have the capacity to ask what they want and they can choose to continue with a task or even wish to stop (Leonard et al., 2013). For the non-aboriginals, Malinowski states that adults are in greater control and have greater participation right while young children are expected to stay close to the adults. Children are also expected to follow the pattern of behavior decided by adults and comply with instructions immediately. Decisions are made for young children and they are not expected to be independent in all activities until the caregivers say so. Children are encouraged to share their problems with adults. Only particular jobs are encouraged and completion of the task started is encouraged. In conclusion, a community is a social unit of people sharing something in common and are often situated in a given area. A community allows people to interact with one another at different levels. The essay describes the Australian aboriginal community’s origins and history and their way of life and compares it with the non-aboriginals (Taylor, 2011). The essay also explains the aspect of community strength explaining it in relation to the two different communities by explaining their family structures, cultural practices, reverence towards ancestors, parenting styles and values the different communities uphold (Taylor et al., 2008). There is no clear definition of community strength and thus it’s not possible to judge which community is better than the other in terms of community strength. Both communities all have different community strengthening strategies which are effective to the respective community. References Colquhoun, S., & Dockery, A. M. (2012). The link between Indigenous culture and wellbeing: Qualitative evidence for Australian Aboriginal peoples. Perth: Centre for Labour Market Research. Dudgeon, P., Milroy, H., & Walker, R. (2014). Working together: Aboriginal and Torres Strait Islander mental health and wellbeing principles and practice. Pat. Leonard, S., Parsons, M., Olawsky, K., & Kofod, F. (2013). The role of culture and traditional knowledge in climate change adaptation: Insights from East Kimberley, Australia. Global Environmental Change, 23(3), 623-632. Lohoar, S., Butera, N., & Kennedy, E. (2014). Strengths of Australian Aboriginal cultural practices in family life and child rearing. Australian Institute of Family Studies. Malinowski, B. (2015). The family among the Australian Aborigines: a sociological study (Vol. 1). Library of Alexandria. Taylor, J., Edwards, J., Champion, S., Cheers, S., Chong, A., Cummins, R., & Cheers, B. (2011). Towards a conceptual understanding of Aboriginal and Torres Strait Islander community and community functioning. Community development journal, bsq068. Taylor, J., Wilkinson, D., & Cheers, B. (2008). Working with communities in health and human services. Oxford University Press. Read More

Taylor et al, 2008 states that the non-native community is the western community that is the Europeans who interacted with the aboriginals during the period of colonization as well as those who continued to live amongst the natives even after colonization. This community was not as close as the natives. Their values were also different from the native. They were a different race that was not identified with ancestors. They did not value land as much as the natives did. They worked as administrators, in offices and not in farms like the natives.

The Europeans stay permanently in the areas they had settled though all scatted in different places. They focus more on the nuclear family then on the community togetherness. Societies are established when public’s passions, capacities, assets, strengths and gifts are brought into the universe. High level of organization and collaboration for shared as well as mutual benefits are some of the constituents of a strong community. Active engagement, partnership as well as connectedness amid followers of the society, communal groups as well as societies are essential so as to improve societal, commercial as well as environmental aims (Lohoar, & Butera, 2014).

Indigenous Australian people runs in relatedness. All people and all things are related. They have an actual belief that individuals, objects as well as the surroundings are totally linked. Regulation, association and myths strengthen this connectedness. They are a spiritual oriented society based on beliefs and mysticism. Native society stand firm and fit in and live with the surroundings as well as what happens every day. They care for their various environs as well as adopt to the surroundings.

Aboriginal understanding of their land is related to the unique hunt down abilities grounded on the hunter and pucker natural life. It consists the capability to trail down wildlife, to recognize as well as trace edible vegetation, to discover springs and go fishing. Time is recurring naturally, determined in occasions and time of year are essential to the time notion. Expert witness is based on age, traditional understanding in addition to association with populace. The small-scale expert witness system.

And finally feeling comfortable is determined by quality of ones relationships with other people in the community. The identity comes from connections. The Europeans however, compartmentalized society. Identity comes from jobs one does, material possessions one own and where one lives, the neighborhood (Leonard et al., 2013). The non-aboriginals also are Do-ers, development is vital. Life is appreciated in terms of triumph. Utilizing the surroundings. This community is scientific, skeptical and suspicious of mysticism and require proof as basis of belief.

Time however is usually linear and future oriented with frameworks of days, months, years and more. Authority in the western community is given through bureaucracy and roles that is a relationship established by roles while feeling comfortable is related to the how successful one has been in achieving their goals (Taylor et al., 2011). The Aboriginals have a sophisticated awareness of family relationships and the connections between families in the community. Traditional heritage is understood as the over-all means of existing put together by a crowd of people that is passed from generation to generation.

Homegrown communities preserve their traditional heritage thriving by educating generations with their knowledge of performances, arts and rituals, protecting traditional materials, speaking as well as teaching language, sacred and important sites and objects. Children care responsibility is also shared by the larger family groups accepting responsibility for each other. The children seek help from peers as much as from adults while caregivers do not foster competition between individuals (Colquhoun, & Dockery, 2012).

The western however, as Colquhoun & Dockery state have their main focus on the nuclear family, immediate parents are responsible for their children’s behavior.

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