I’m at an Indigitek event at Google. Nancia J. Guivarra and Wayne Denning will be speaking about how to encourage Aboriginal and Torres Strait Islander youth into science, technology, engineering and mathematics (STEM).
Derek Harte from Google begins the event, speaking on importance of diversity on innovation and importance of Indigenous talent to the future of technology.
This year marks 230 years since the British invaded Australia, leading to the decimation of Aboriginal and Torres Strait Islander people, with inequities continuing to this day. It is also the 80 year anniversary of the Day of Mourning protests, organised by the Australian Aboriginal Progressive League.
Today’s post reflects on the protests on the lands of the Gadigal people of the Eora Nation (Gadigal is the city now known as Sydney). I then provide a visual sociology of the culmination of the protest march, which ended at the Yabun Festival.
TW sexual assault: The Northern Territory Commission into youth prison Don Dale finds girls were sexually assaulted by male guards, as well as being sexually harassed (including after being released) and were given less access to basic amenities, recreation areas and education in commodation to male detainees.
There is a general injustice in the abuse of human rights of these young women, as well as institutionalised racism at play here. Don Dale faced national condemnation after footage was released of guards torturing a young Aboriginal man. Aboriginal people are overrepresented in Australian prisons, largely due to over policing with regards to petty fines and low level, non-violent offences.
“At times, male youth justice officers showed inappropriately sexualised behaviour towards girls and young women and otherwise behaved towards them in a way that did not meet society’s expectations.”
Let’s talk about anti-Blackness amongst non-Indigenous people of colour (POC) in Australia. In July 2017, a young family was trying to get a taxi after they marched for NAIDOC Week, a week of events recognising the cultures, languages and achievements of Aboriginal and Torres Strait Islander people, in Naarm (Melbourne). Five cab drivers refused to take them, making up the same excuse that they had just dropped someone off, or that they were waiting for another passenger, only to drive off alone. It is illegal to refuse a fare. The two drivers here are non-Indigenous POC. Continue reading Anti-Blackness Amongst Non-Indigenous People of Colour
Are you okay with a professional organisation that has only ever had two women keynote speakers in 20 years, justified as protecting women from hostility?
Well, a White academic, Dr Simone Bignall, is justifying the exclusion of Indigenous scholars with this logic. Credit to Dr Chelsea Bond who led a wonderful discussion on anti-Indigenous, anti-Black racism in academia.
A recent article on the Black Issues in Philosophy provides reflections by Afro-Jewish-American philosopher, Professor Lewis Gordon, who reflected on his keynote address to the Australasian Society for Continental Philosophy (ASCP) conference. He addressed Black issues in “Australian Continental Philosophy.“ The conference was hosted in Australia in November 2017. Gordon quotes a critical blog post by Dr Bryan Mukandi, who is a Shona (from Zimbabwe) migrant-Australian. Mukandi criticised the ASCP conference for only ever hosting one person of colour keynote speaker in 20 years, Prof Gordon. (This was later corrected – the conference has had TWO people of colour keynotes. In 20 years).
Ones Country – The Spine of Our Stories by Bangarra Dance Theatre was phenomenal. The dancing was based on mythology and storytelling from North East Arnhem Land, the Torres Strait Islands and contemporary Sydney. Nathu was about the elusive cycad nut; Place was about being Black and gay (incredibly pertinent given the recent success of the national postal survey on marriage equality that was passed by the Senate at the end of 2017); and Whistler was about the sacred significance of the dugong, a grey whale-like marine mammal. They’ve been protected by conservation legislation since 1999. Continue reading Bangarra: Ones Country
The history of Aboriginal and Torres Strait Islander social justice activism to destabilise and overcome colonial practices in Australia began with the British invasion in 1788 and has continued to the present-day. These acts of social and political organisation have strong sociological resonance that should centrally inform sociological inquiry in Australia. Yet Indigenous knowledges are peripheral to the discipline of sociology. This post is the first in a series exploring ways to decolonise sociology, through the leadership of Associate Professor Kathleen Butler, sociologist and Aboriginal woman belonging to the Bundjalung and Worimi peoples of coastal New South Wales.
To redress the problematic racial dynamics of sociological theory and practice, Associate Professor Butler convened the first Indigenous Sociology for Social Impact Workshop at the University of Newcastle, Ourimbah campus, on Darkinjung land. Held on 27-28 October 2016, Professor Butler invited Indigenous and non-Indigenous sociologists from different parts of Australia to consider gaps and opportunities in addressing the ongoing impact of colonialism in our theories, methods and practice.
Today’s post places the workshop in historic context and summarises the discussion. I also include reflections by Associate Professor Butler about the outcomes from the workshop. I end with a set of questions that emerged from the workshop that we should now face as a discipline in order to centre Indigenous knowledges and methods in sociology.
“Colonial Sugar,” Tracey Moffatt and Jasmine Togo-Brisby, exhibition at the City Gallery Wellington. From 1863 to 1904, the Queensland government in Australia enslaved at least 62,000 people from the Pacific to fuel production in its prosperous sugarcane plantations. Continue reading Colonial Sugar
This is the Rocks Discovery Museum. It’s interesting historically as the artefacts tell the story of Sydney prior to European invasion. But it’s more fascinating sociologically – in how this history is represented. The first room you see (“Warrane. Pre-1788”) uses words like “arrival” and “first contact” to describe the relationship between colonialists and traditional custodians of Sydney, the Gadigal people. The second room (“Colony. 1788-1830”) uses words like “settlement” and “colony” prominently… but not *colonialism.* The word “invasion” only appears on a side panel – this display is excellent, reflecting on British treatment of Aboriginal people as a “catastrophe.”
The Face Exhibition, by photographer Sunny Brar, features Aboriginal and Torres Strait Islander people who succeed in multiple areas, from justice to sports to film to community services. Here clockwise from top left: Bangarra Dance Theatre dancer Luke Currie-Richardson; lawyer Antoinette Braybrook, CEO of the Aboriginal Family Violence Prevention and Legal Service; educator Clinton Pryor, who is walking across Australia to highlight justice issues for Aboriginal communities; and elder and human rights activist Jenny Munro, founder of the Redfern Tent Embassy.