Reflection on Social and Cultural Views of Indigenous Australians

This essay is a reflective account of the author's evolving views on Aboriginal and Torres Strait Islander peoples, influenced by social and cultural factors. Initially holding limited knowledge and certain misconceptions, the author's perspective shifted through research, discussions, and comparisons with other indigenous cultures, such as the Raute tribe of Nepal. The reflection highlights the importance of understanding the historical context, cultural values, and spiritual connection to the land held by Aboriginal and Torres Strait Islander communities. The author intends to use this newfound knowledge to enhance their cultural competency in future professional interactions, demonstrating a commitment to addressing previous biases and promoting respectful engagement with diverse populations. The assignment uses personal reflection and academic sources to showcase a new perspective on indigenous Australians.

Running head: REFLECTION
Bachelor Nursing Assignment
Name of the Student
Name of the University
Author Note

1REFLECTION
Indigenous Australians
The indigenous people of Australia comprise of two different cultural groups namely
the Aboriginals and the Torres Strait Islander people. These indigenous people have their
own customs and laws, which in turn facilitate determination of their distinct identity
(Tomyn, Norrish & Cummins, 2013). Until very recently I had very little knowledge or
awareness about the culture and heritage of the indigenous people. This essay will discuss my
personal views of the Aboriginal and Torres Strait Islander people and my personal and/or
family history that defined my perception.
Personal Views
I hold the view that the Aboriginal and Torres Strait Islanders are one of the most
marginalised and poor individuals of all people. Furthermore, I also hold the opinion that
these indigenous people reside in a community that is spiritually oriented. Although earlier, I
did not have much information regarding the indigenous community, discussions with my
peers helped me realise that they are most often subjected to racial discrimination even in
present times and most common discrimination is faced by them at their workplaces.
Following interaction with other people and conducting a literature study, I developed the
notion that these Aboriginal and Torres Strait Islanders consider their land as a sacred place.
Moreover, I also believed on the myth that the children of the Aboriginals were taken away
from their land for their good.
Influences
Upon researching about the history of the indigenous culture I gained a lot of
information regarding the Aboriginal and Torres Strait Islander community, which in turn
directly helped in busting the misconceptions that I had about these people. Literature study
helped me realise that these indigenous people have existed in the society in isolation for

2REFLECTION
more than 60,000 years and did not have any validated written history (Taylor, 2018). Most
information about the community was communicated through etchings, cave paintings and
stories that they used for recording their past. Engaging in effective interactions with one of
my peer and a relative who are pursuing research on the indigenous group, helped me
recognise that in spite of differences in the language and cultural patterns of more than 600
indigenous tribes, they lived in harmony, and each of them occupied a specific tract of land
that was considered as a sacred site. Thus, they value and respect their land and consider it as
a creation of a supreme being. Moreover, literature study helped to identify their creative
aspects such as, dance, song and art that were deeply ingrained in their spiritual and routine
rituals (Herrmann, Heinämäki & Morin, 2016). It also formed the idea that their spirituality
entailed a close association between the land and humans, commonly referred to as
‘Dreamtime’ (Brumm, 2017).
Comparison
Owing to my Nepalese culture, I could draw a fine comparison between these
Aboriginals and Torres Islanders and the Raute indigenous tribe of Nepal. This tribe is
considered the last nomadic group of Nepal and are primarily known for their hunting of
macaque monkeys and langurs. This Raute tribal community still lives by hunting, bartering
and gathering. They are not much seen in villages and reside in jungles of Nepal (Kawamoto,
2016). In contrast, by the early 1970s, the Aboriginals began to work at political offices
(Fredericks, 2013). Several campaigns and awareness programs were also conducted to
highlight the discrimination faced by the Australian indigenous tribe during the late 60s.
Furthermore, these indigenous people gradually began representing their country in sports
activity as well (Dalton et al., 2015). Conversely, the Raute people still follow a nomadic life
and fail to stay in same camps for two weeks or more due to food scares. Some of the most
common belongings of the Raute tribe are an axe, chisel and hatchet (Paudel, 2016). I have

3REFLECTION
also learnt that this nomadic tribe speaks the khamchi language, in contrast to 145 indigenous
languages of the Aboriginals and Torres Strait Islanders. A Pintupi hunter-gatherer group was
brought to a settlement in 1984 and were recognised as the last nomadic indigenous
Australian tribe. Thus, a comparison between the two tribal groups helped to understand that
although the indigenous community of Australia had faced severe discrimination in the past,
the government has been successful in its efforts to relocate members of the community to
the larger society (Johnston et al., 2013).
Inference
My recent experiences and study helped me gain a deeper understanding of the
Aboriginal and Torres Strait Islander customs and beliefs. I have been able to increase my
knowledge and awareness regarding their culture and traditions, thereby eliminating the
different myths and misconceptions that I initially held about them. I intend to utilise the
gained knowledge with the aim of increasing my cultural competency, while working with
people belonging to diverse backgrounds, in near future.

4REFLECTION
References
Brumm, A. (2017). The Alps, high gods, and the great flood: stone axe exchange and
cosmology in Aboriginal south-eastern Australia–a response to Hiscock’s ‘Beyond
the Dreamtime’. Australian Archaeology, 83(1-2), 56-70.
Dalton, B., Wilson, R., Evans, J. R., & Cochrane, S. (2015). Australian Indigenous youth's
participation in sport and associated health outcomes: Empirical analysis and
implications. Sport Management Review, 18(1), 57-68.
Fredericks, B. (2013). 'We don't leave our identities at the city limits': Aboriginal and Torres
Strait Islander people living in urban localities. Australian Aboriginal Studies, (1), 4.
Herrmann, T., Heinämäki, L., & Morin, C. (2016). 4 Protecting sacred sites, maintaining
cultural heritage, and sharing power. Indigenous Rights in Modern Landscapes:
Nordic Conservation Regimes in Global Context, 62.
Johnston, L., Doyle, J., Morgan, B., Atkinson-Briggs, S., Firebrace, B., Marika, M., ... &
Rowley, K. (2013). A review of programs that targeted environmental determinants of
Aboriginal and Torres Strait Islander health. International journal of environmental
research and public health, 10(8), 3518-3542.
Kawamoto, Y. (2016). Raute Nepalese Monkey Hunters and their Changing Relations with
the Outside World. Senri Ethnological Studies, 94, 109-122.
Paudel, M. K. (2016). Resistance and change. A case study of economic changes and its
effect on language, food habits and dress of the nomadic hunting-gathering Raute of
Nepal(Master's thesis, UiT Norges arktiske universitet).

5REFLECTION
Taylor, J. (2018). The relative economic status of indigenous Australians, 1986-91. Canberra,
ACT: Centre for Aboriginal Economic Policy Research, Research School of Social
Sciences, College of Arts & Social Sciences, The Australian National University.
Tomyn, A. J., Norrish, J. M., & Cummins, R. A. (2013). The subjective wellbeing of
indigenous Australian adolescents: validating the personal wellbeing index-school
children. Social Indicators Research, 110(3), 1013-1031.