aboriginal space and time

We propose the concept of "Situational When", an approach to understanding time in interface design not as a point on a calendar or clock, but as a set of converging circumstances that constitute "the time" for happenings to take place. Data were extracted by one author and verified by another. Our cutoffs displayed ethnic variability and are approximately 5 points greater than those commonly applied. Recent Australian and international data indicate certain social circumstances, particularly contexts of ‘bereavement overload’, where suicidal behaviours may become socially contagious, with ‘copy-cat’ suicidal behaviour. Each dimension captures a distinct experiential dimension of this stage of the life course. In this paper, we document 1) the botanical knowledge of wild edible plants and 2) perceived influences on the transmission of this knowledge to younger generations in a Mapuche community in Andean temperate forests, Chile. An assessment of the sleep of Australian Indigenous children requires a thorough evaluation of factors that contribute to sleep health such as co-morbid disease, regional factors and social disadvantage. This paper emerged from a range of discussions about [Recovery] as a practice orientation and a particular type of story-ending told by those who receive and provide Aboriginal mental health care in North Queensland. These are specifically to help 'keep culture strong' by developing new methods to complement oral inter-generational transmission of ethnobiological knowledge; and with a focus on plant-based phytotherapies, including bush foods, to improve health. The chapter concludes with a discussion of what works in prevention, early intervention and post-vention including proactive bereavement support, containment of suicide clusters, as well as longer-term strategies for community healing following collectively experienced trauma. To others it is an eagle's footprint.

Sorry business was an issue brought up by two images Student K had brought in, with her family members sitting on a grave, holding balloons and presents. The complexity of subjective temporality has been studied by scientists and philosophers alike (Baars, 2012;Van Manen, 1990). Situational When: Designing for Time Across Cultures, Not all semantics: Similarities and differences in reminiscing function and content between Indigenous and non-Indigenous Australians, Medical Ethnobotany of Wik, Wik-Way and Kugu peoples of Cape York Peninsula, Australia: an integrated collaborative approach to understanding traditional phytotherapeutic knowledge and its applications, "People like numbers": A descriptive study of cognitive assessment methods in clinical practice for Aboriginal Australians in the Northern Territory, Improving palliative care outcomes for Aboriginal Australians: Service providers' perspectives, “You’ve got to make it relevant”: barriers and ways forward for assessing cognition in Aboriginal clients, Diagnostic accuracy of a global cognitive screen for Māori and non-Māori octogenarians, Gathering of the Clouds: Attending to Indigenous understandings of time and climate through songspirals, “I Have Strong Hopes for the Future”: Time Orientations and Resilience Among Canadian Indigenous Youth, Sustainability and Indigenous tourism insights from social media: worldview differences, cultural friction and negotiation, Healing Conversations: Developing a Practical Framework for Clinical Communication Between Aboriginal Communities and Healthcare Practitioners, A retrospective analysis of absconding behaviours by acute care culturally and linguistically diverse patients on one psychiatric hospital campus in Australia, “No More Boomerang”: Environment and Technology in Contemporary Aboriginal Australian Poetry, Re-thinking Mental Health for Indigenous Australian Communities: Communities As Context for Mental Health, If you knew the end of the story, would you still want to hear it? To read the full-text of this research, you can request a copy directly from the authors. This study demonstrated very good compliance for the methods utilised and is the first to report reduced functional exercise capacity in Indigenous people.

Strengths of mental health promotion in the context of this population include its emphasis on community-wide approaches, consideration of root causes of mental health issues, recognition of culture as a protective factor, and integration of diverse forms of knowledge.

‘Western’ individuals are seen to inherit the cumulative cultural knowledge, acquired over centuries, of germ theory and responsible alcohol consumption. They were not only keen observers of the night sky but also took much delight in classifying the physical characteristics of the stars above them. Beginning with an assumption that the universe is characterized by timelessness, a review of general scientific temporal frameworks and a review of Tulving’s autonoetic consciousness/episodic memory framework are presented. There were no gender effects. Long before European explorers made contact with the Aborigines, the Aborigines of northern Australia had contacts with the Indonesian, Malay and Macassan fishermen who came in search of trade, of trepang (bêche-de-mer, a large edible sea cucumber) and tortoise-shell. We derive our reflections from a case study of a cross-cultural digital noticeboard designed with an Australian Aboriginal community. Die kulturellen Sozialisationsmuster unserer Wahrnehmung führen dazu, dass wir auditiv, visuell, taktil, olfaktorisch und zeitbezogen unterschiedlich wahrnehmen und unterschiedlich interpretieren. Overall they reported lack of understanding of Aboriginal culture and being uncertain of the needs and priorities of Aboriginal people during end-of-life care. However, within the Australian legal system of common law, oral testimony may be classified as hearsay and it is therefore inadmissible as evidence. Australia. of contextual data, and how we are engaging in participatory activities These changes are likely to better support success in conduct of the clinical trial and future implementation of the intervention in clinical settings. Life-course studies of individuals who develop suicidal behaviour or complete suicide are also considered to identify the specific situations and processes that trigger or escalate suicidal behaviour. He is undertaking a national project on Aboriginal astronomy. Consequences are still being felt in the lack of sense of direction and confusion among the Nagas today.

This paper documents feasibility testing and adaptation of an existing culturally responsive brief wellbeing intervention, the Stay Strong App, and three commonly used wellbeing outcome measures, in preparation for a clinical trial testing effectiveness of the intervention.

The astronomical knowledge system they constructed is different from that of modern-day physicists and astronomers. A further 22 Aboriginal patients were managed at a variety of regional centres and another 52 at the Regional Prison. Madafferi R. Aboriginal cultural handbook: resource for non-Aboriginal people While Indigenous and non-Indigenous narratives did not differ in either emotion or elaboration, Indigenous Australians provided more memory context and detail by including a greater proportion of semantic memory content. After systematic screening and quality appraisal, 19 studies were included for review. But not all stories are about violence and harassment of young women. The Emu in the Sky constellation, depicted on a rock formation in Ku-ring–gai–Chase National Park for example, is said to have been used for coming-of-age ceremonies. Consequently, older age and indigeneity increase the risk of mislabeled cognitive status. Reliable cognitive assessment for Indigenous Australians is difficult given that mainstream tests typically rely on Western concepts, content and values.

Beyond philosophers and scientists, cultural variations from " common sense " temporal perspectives (e.g. The author thanks the State Library of New South Wales for use of the drawing of the Southern Cross by Andrea Corsali and the State Library of South Australia and Will Stubbs of the Buku-Larrnggay Mulka Centre for use of the indigenous drawing of the Southern Cross. It is also posited as an aesthetic and ethical way of (re)presenting the results of inquiring. tool we found a clear disconnection of community members with both Similarly, Gumucio (1999) found that Mapuche timereckoning was explained by seasonal changes in vegetation along an annual cycle of natural, social, and ritual events. It is interesting to note that in Aboriginal astronomy it is not necessarily the case that only the brightest most conspicuous stars are grouped together when forming a constellation. The well known and late Aboriginal poet Kath Walker (Oodgeroo Noonuccal) expresses the same sentiment when she talks about the origin of the Southern Cross. Working with Indigenous Australians: a handbook for psychologists. manual for mental health services.

Une attention particulière doit être portée aux personnes et aux populations dont les PT sont orientées vers le présent. Contributing to developing and supporting sustainable mental health and social well being for Indigenous Australians living in remote communities is complex, with much diversity within and between communities and individuals.

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