Lost Identity In The Sapphires

Hilary Weaver argues in her piece of writing; that identifying indigenous identity is complex, complicated, and hard to grasp when internalized oppression and colonization has turned Native Americans to criticize one another. Throughout the text, Weaver focuses on three main points which she calls, the three facets. Self-identification, community identification, and external identification are all important factors that make up Native American identity. The author uses a story she calls, “The Big game” to support her ideologies and arguments about the issue of identity. After reading the article, it’s important to realize that Native American’s must decide their own history and not leave that open for non-natives to write about. This is something

April always knew she was Metis, she struggled with the fact that people like her were not accepted in white society. She had it in her head she wanted to be white and live the luxurious life of being rich like white people she admired lived. April hid being Metis whenever she could, because she was ashamed of the way her people lived their lives. It was hard for her to accept that her sister Cheryl was dark skinned but she loved her sister and would do anything for her, Cheryl was all April had for family. “When I get free from being a foster child, then I would live just like a white person”

The indigenous people have a long and proud history, including the rich cultural and spiritual traditions. However, many of these traditions have been changed or even disappeared after the arrival of the European settlers. Forced introduction of European culture and values, Aboriginal community, indigenous land being deprived, and the imposition of a period of governance outside the pattern of the beginning of a cycle of social, physical and spiritual destruction. You can see the effects of today. Some of the effects include poverty, poor health, and drug abuse. The basis of these problems is a loss of identity and a sense of knowing that their values are oppressed, and their rights are ignored. Likewise, non-indigenous Canadians have become increasingly aware of the unfairness of the richness of indigenous and aboriginal cultures that are taking place.

The voices of Indigenous children are unheard and purposely ignored. This is portrayed through the literature of Birdie by Tracey Lindberg and Indian Horse by Richard Wagamese. Despite receiving apologies from Prime Ministers Stephen Harper and Justin Trudeau, the government system to protect First Nations families appears to have detrimental effects on the native children. This is proven by young children turning to drugs in order to satisfy their growing pain, by family members who abuse their kids because of alcohol addictions, and the increasing discriminatory behaviour by surrounding communities.

These lyrics from Bruce Woodley’s iconic song ‘I am Australian’ encapsulate the essence of the Australian identity: unity, equality and a fair go for all. However, underneath the surface of our seemingly egalitarian society, the statement ‘we are many’ is the only one that remains. We are a nation divided. Divided by the historic mistreatment of the first inhabitants of our land. Divided by the disadvantage, discrimination and dispossession of Indigenous Australians. Divided by the lack of true equality for all Australians. If we lack this basic equality, how can we say with good conscience that we are an egalitarian society?

The voices of Indigenous children are unheard and purposely ignored. This is portrayed through the literature of Birdie by Tracey Lindberg and Indian Horse by Richard Wagamese. Despite both apologies from Stephen Harper and Justin Trudeau, the government system to protect First Nations children appears to have detrimental effects on the life of a child. This is proven by young children turning to drugs in order to satisfy their growing pain, family members who abuse their children because they consume high amounts of alcohol, which has a negative impact on the child, and discriminatory behaviour by surrounding communities.

Battered Woman Syndrome has provided women who have been abused at the hands of their partners recognition in the criminal justice system and is allowing women to tell their stories. Although there are controversies surrounding battered woman syndrome, it should not be viewed as an excuse for killing their partners. It is a real disorder that has affected thousands of women 's lives all over the world. Discussing the Gladys Heavenfire case will bring awareness to the life of a woman who has been abused by her partner for several years. Furthermore, it provides information on Indigenous women who are more likely to suffer abuse than white women. Indigenous people have been discriminated and have been extremely mistreated

‘Analyse and reflect upon how the dance work, Mathinna, makes a powerful political and/or social statement regarding the Indigenous stolen generation in Australia.’

Domestic violence in Aboriginal community is a cause for concern regarding Aboriginal women 's health and safety. According to Kubik, Bourassa, and Hampton (2009) “In Canada, Aboriginal women have faced destruction in their communities and families as a result of multiple forms of oppression. Aboriginal women experience the highest rates of violence and abuse of any population in Canada”(p.29). Domestic violence is defined by Merriam-Webster’s Online Dictionary (2015) as “ the inflicting of physical injury by one family or household member on another; also: a repeated or habitual pattern of such behavior”. The objective is to look at the cause of domestic violence aimed at Aboriginal

This essay will examine family violence in Indigenous Australian communities as a social issue using the SI and will focus on its development into the issue it is today through structural, historical and cultural context. Domestic violence is defined as ‘a pattern of assaultive and coercive behaviours that an adult or adolescent uses to gain and maintain power and control over an intimate partner.’ (Samsel, 2013). Family Violence is the preferred term over ‘domestic violence’ in most Indigenous Australian communities, usually as it includes all forms of violence that occurs in family, intimate or other relationships that consist of support or mutual obligation (NSW Department of Health, 2011).

In Indigenous Australians’ perspective, country means everything consisting of the air, water, land and stories of “Dreaming”. Country is dynamic and multilayered, forming culture, values and beliefs of existence between human and species. Country connects Indigenous Australian to their ancestral beings from the time of creation. Every living creature, family, kin and community is integral part and connected to the country. Loss of country precipitated by land dispossession is tantamount to loss of identity, family and independence.

Aboriginal Australian peoples have been placed in unfair situations that have resulted in disconnections from society due to bias in culture, racism and because of previous historical events such as colonisation that led to colonialism and horrible events such as The Stolen Generation. These events act like a scar to the Aboriginal Australian peoples and their culture, those previously mentioned historical events symbolises the cut, the immense pain that was caused in that moment is still a factor and the pain from it is still prevalent and is symbolised by the scar. The scar also represents the factors that still manage to affect the Aboriginal Australians today, such as racism and lack of quality and access to education, money and health care.. The Indigenous peoples are also affected by various other factors such as limited access to health care that may be of poor quality, such resources may also bring fear to the Indigenous peoples because practitioners are not always sensitive or respectful to

“I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented”, this was once said by Ellie Wiesel, a holocaust survivor, who spoke out against the dangers of apathy.

The way that society sees you should not depend on the colour of your skin. Even today, in the 21st century, people in our society judge other human beings by their colour or race. One of the main racism issues is the discrimination towards our Indigenous people. National data from the Challenging Racism Project reveals that 27% of Aboriginal people over the age of 15 experience racism more than once in their life. Racism towards Indigenous Australians includes mostly verbal abuse such as name-calling and insulting language. Exclusion from workplaces and social events also plays a major part in the racial discrimination. Do we really want Australia to be seen as such a racist and prejudiced nation? What can we as individuals do to stop this racial hate from going on? All of this is happening because we stole the Aboriginal people’s land. If we had

In the poem, "When I Was Growing Up”, Nellie Wong relates the struggles of a Chinese girl growing up, searching to find her voice in a predominantly white cultural majority. The speaker begins the poem with, “I know now that once I longed to be white,” (1). This speaker longs for the privileges she attributes to being a member of the cultural majority. Ashamed of her darker Asian skin and Chinese culture, the speaker laments, “…I could not change, I could not shed / my skin…” (49, 50). The poem details the feelings of the speaker as she was growing up in America, while simultaneously being immersed in Chinese culture. She wanted to be part of the American white culture as it was depicted and glamorized by the media and movies. "When I Was Growing Up", utilizes literary devices such as diction, imagery, and symbolism to create friction and express the theme of shame and regret that the speaker feels about her longings to be white.