...[pic] A short history of the systematic Removal of Aboriginal Children from their Families in NSW. “Indigenous children have been forcibly separated from their families and communities since the very first days of the European occupation of Australia” obtained from the Bringing Them Home Report Who are the Stolen Generations The term ‘stolen generations” is in reference to those Aboriginal and Torres Strait Islander people who were forcibly removed, as children, from their families and communities by government, welfare and affiliated church organisations. These children were systematically placed into institutional care or with non-Indigenous foster families. Although it can be argued that the removal of Aboriginal and Torres Strait Islander children began as early as the very first days of European occupation in Australia, the forced removal policies and legislation began in the mid 1800s and continued until the 1970s. There is current discourse in Aboriginal communities supporting the notion that the removal of Aboriginal children from their families and communities continues to exist today in the form of complexities associated with current government policies and legislation and the over representation of Aboriginal children in out of home care. How and why do we know the forcible removal of Aboriginal children occurred in NSW? New South Wales, along with other Australian state and territory governments have acknowledged past practices and policies...
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...A transcript of the apology by Prime Minister, Kevin Rudd to the Forgotten Australians and former child migrants on 16th November 2009 at Parliament House, Canberra. Today, the Government of Australia will move the following motion of apology in the Parliament of Australia. We come together today to deal with an ugly chapter in our nation‟s history. And we come together today to offer our nation‟s apology. To say to you, the Forgotten Australians, and those who were sent to our shores as children without your consent, that we are sorry. Sorry – that as children you were taken from your families and placed in institutions where so often you were abused. Sorry – for the physical suffering, the emotional starvation and the cold absence of love, of tenderness, of care. Sorry – for the tragedy, the absolute tragedy, of childhoods lost,– childhoods spent instead in austere and authoritarian places, where names were replaced by numbers, spontaneous play by regimented routine, the joy of learning by the repetitive drudgery of menial work. Sorry – for all these injustices to you, as children, who were placed in our care. As a nation, we must now reflect on those who did not receive proper care. We look back with shame that many of you were left cold, hungry and alone and with nowhere to hide and nobody to whom to turn. We look back with shame that so many of you were left cold, hungry and alone and with nowhere to hide and with nobody, absolutely nobody, to whom to turn. We look back...
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...their child forcibly removed without their given consent. The Australian government together with all state governments failed to provide unmarried mother with equal treatment to that of married mothers in Australian public hospitals. In my essay I will be discussing the false distinction between capacities of young unwedded mothers to raising their children compared to the married financially secure mothers, along with analysing the shame and guilt felt by the mothers of losing their baby’s with the national apology trying to restore their lost dignity. The Oxford English Dictionary describes dignity as the quality of being worthy or honourable; worthiness, worth, nobleness and excellence (Oxford Dictionary).During the time when forced adoptions in Australia were taking place, legislative changes emerged in the 1950s and consolidated in the 1960s enshrined the concept of adoption secrecy and the ideal of having a "clean break" from the birth mother. Adoption practices in Australia has undergone a great deal of change along with society's responses and views towards pregnancies outside of marriage and single motherhood. Until a section of legal, social and economic changes in the 1970s, unwed women who were pregnant were expected to give up their babies for adoption. The shame, guilt and silence that surrounded their pregnancies out of wedlock meant that these women were seen as unfit mothers. (Kenny et, al 2012). For many mothers the emotional and psychological damage of these...
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...their child forcibly removed without their given consent. The Australian government together with all state governments failed to provide unmarried mother with equal treatment to that of married mothers in Australian public hospitals. In my essay I will be discussing the false distinction between capacities of young unwedded mothers to raising their children compared to the married financially secure mothers, along with analysing the shame and guilt felt by the mothers of losing their baby’s with the national apology trying to restore their lost dignity. The Oxford English Dictionary describes dignity as the quality of being worthy or honourable; worthiness, worth, nobleness and excellence (Oxford Dictionary).During the time when forced adoptions in Australia were taking place, legislative changes emerged in the 1950s and consolidated in the 1960s enshrined the concept of adoption secrecy and the ideal of having a "clean break" from the birth mother. Adoption practices in Australia has undergone a great deal of change along with society's responses and views towards pregnancies outside of marriage and single motherhood. Until a section of legal, social and economic changes in the 1970s, unwed women who were pregnant were expected to give up their babies for adoption. The shame, guilt and silence that surrounded their pregnancies out of wedlock meant that these women were seen as unfit mothers. (Kenny et, al 2012). For many mothers the emotional and psychological damage of these...
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...Rangiari asked Frank Hardy to make a sign which had the word “Gurindji” across it. This showed that their animosity was much deeper than the wages and working conditions. Despite that these people could not read, they understood the significance and power of the sign. 1967 – Referendum On the 27th of May 1967, the Holt Government approved two modifications to the Australian constitution associating to the Indigenous Australians. Australians voted to change the constitution to permit the commonwealth to construct respectful laws for the Indigenous people anywhere they lived in Australia. It also allowed them to include Aboriginal people and incorporate them in the national census. The results for the referendum vote was 94 per cent of Australians voted a strong yes, with an outstanding majority of votes in all 6...
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...Changing rights and freedoms and human wellbeing By Yasmin Hayward On Australia Day’s 150th anniversary, in 1938, William Cooper, a member of the Aboriginal Progressive Association, declared the day a “Day of Mourning”, alluding to the annual re-enactment of Phillip’s landing. Aboriginal people call it ‘Invasion Day’, ‘Day of Mourning’, ‘Survival Day’ or, since 2006, ‘Aboriginal Sovereignty Day’. The latter name reflects that all Aboriginal nations are sovereign and should be united in the continuous fight for their rights. Aboriginal people refused to participate in the re-enactment because it included chasing away a party of Aboriginal people. “I refuse to celebrate, and every Australia Day my heart is broken as I am reminded that in the eyes of many, I am not welcome on my own land.” —Nakkiah Lui, Aboriginal woman “We won't stop, we won't go away / We won't celebrate Invasion Day!”—Chant during protests on Australia Day 2012 “January 26th marked the beginning of the murders, the rapes and the dispossession. It is no date to celebrate”—Michael Mansell, National Aboriginal The Day of Mourning Speech. The Aboriginal perspective of Australia day was that is was not a celebration Aboriginal people but in fact a commemoration of a deep loss. The issues outlined in the Day of Mourning speeches in 1937 led by three Aboriginal men were for the Aboriginal people to be able to access the same citizenship rights as those of white-Australians. This included their land being returned...
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...reconcile is because it should uphold a harmonious and stable development in the society. Though the Australian government has recognised their mistakes and has said sorry to the Aboriginal Australian people in an attempt to reconcile, it is still not enough for the Aboriginal people. The Aboriginal people still need to deal with the agonising memories that the white government has caused. Rather than apologising verbally, they should improve the economic, education and living conditions for Aboriginal people. In this essay will be discussed the government did wrong in the past. Next, a discussion the process of reconciliation, the way they have improved the relationship with Aboriginal Australian people. Finally will talk about why the apology is not enough for Aboriginal people. In order to discuss what the government did wrong thing in the past, we need to understand what the stolen generation is. The stolen generation describe the event where the Aboriginal children were forcibly removed from their families by the government and assimilated into white society (Korff, 2015). In the past the white government did make many mistakes. According the movie ‘Rabbit Proof Fence’ (2000), there was a scene where the Aboriginal children’s mother who saw the government car driven by the white policemen coming. The Aboriginal mother takes her children away and runs quickly, but the Aboriginal children still get taken by the policemen. It shows that the white government used the brutal...
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...because it helps avoid feelings of revenge, anger and hatred and a commitment to social justice as well as a way to ensure lasting peace and stability and to improve the relationship for the common good. Reconciliation aims to address the inequity between Indigenous and non-Indigenous Australians that was introduced with the colonisation of Australia in 1788. Some relevant points around Reconciliation for the Common Good are, the referendum laws for Aboriginal people on May 27 1967, the report of the Royal commission into Aboriginal deaths in custody in 1991, as well as the Formal apology for the members of the stolen generations in 2008. Reconciliation for the common good was the referendum laws for Aboriginal people on May 27, 1967. It enabled Indigenous people to be included in the census, and it enabled federal parliament the power to make laws in relation to Indigenous people. This meant that Indigenous people and non-Indigenous people were all required to follow the same laws set out by the government, and that Indigenous people would be recognised and counted (in elections and the census) in all states and territories of Australia. The decision of the Australian population was a milestone for Indigenous people as they were finally being recognised as part of the population and the social, economic and political injustices to the Indigenous people were beginning to be addressed by government. Perspective A...
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...intertwined with the land, the people and creation, and this forms their culture and sovereignty. Treaties with native-title holders already exist and more are being negotiated. Should there, in addition, be a treaty with Aboriginals as a whole? The term 'Stolen Generations' was coined by Australian historian Peter Read in the early 1980s. It refers to those Aboriginal children who were forcibly removed from their families by government and non-government agencies from the late-nineteenth to late-twentieth centuries under racialist assimilation policies and laws. Kevin Rudd delivered his apology in 2008, to the Aboriginal and Torres Strait Islanders, for the Stolen Generations. He acknowledged the Australian Government being responsible for the criminal acts that caused the Stolen Generations. This was a sensitive issue experienced for Indigenous Australians and was witnessed by Australians alike. The apology did little to overcome the resulting problems from the Stolen Generations. For many, compensation for the crimes is needed, with calls for a treaty to be established that would overcome the harm that was done. This influenced a drive for political representation, due to poor management of the problems affecting Indigenous Australians. “A thorough understanding of what Indigenous political aspirations are and an exploration of how those aspirations can be accommodated within…. a treaty” . Through official law, acknowledgement, understanding and harmony can return. Through a treaty...
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...ARTICLE 1 The article ‘Lawyer says Virgin Blue displayed ‘unhealthy work culture’ in city office’ by Anthony Marx was published in The Courier-Mail on 14 March 2011. The article details how Virgin Blue allegedly discriminated against two female employees by forcing them to take redundancies after confirming they were pregnant or returning from maternity leave (Marx 2011, p. 1). Subsequently, both employees have initiated legal action against Virgin Blue who ‘has denied any wrongdoing and vowed to fight the claims’ (Marx 2011, p. 2). The article raises three ethical issues. Firstly, it addresses the expectation that businesses should not discriminate against employees on the basis of gender (Ferrell, Fraedrich & Ferrell 2009, p. 70). Secondly, it highlights that abusive or intimidating behaviour is not acceptable in the workplace (Ferrell, Fraedrich & Ferrell 2009, p. 64). Thirdly, it identifies the role that an effective ethics program can play in avoiding ethical and legal problems (Ferrell, Fraedrich & Ferrell 2009, p. 212). Businesses should not discriminate against employees on the basis of gender. Discrimination refers to ‘the making of a difference in particular cases, as in favour of or against a person or thing, especially when arising from prejudice based on race, ethnicity, sex, religion, age etc’ (Discrimination 2011). Virgin Blue allegedly discriminated against Leonie Vandeven by forcing her to take a redundancy package after she confirmed that she was pregnant...
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...had their wages stolen. For decades, Indigenous veterans have asked for better acknowledgement of their service to Australia as they have assisted in all conflicts since federation. In 2017, for the first time, Indigenous veterans led the national ANZAC Day...
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...The current issue and full text archive of this journal is available at www.emeraldinsight.com/1356-3289.htm CCIJ 13,4 When an icon stumbles: the Ribena issue mismanaged Tony Jaques RMIT University, Melbourne, Australia Abstract Purpose – When two 14-year-old New Zealand schoolgirls challenged the advertising claims of Ribena blackcurrant drink – owned by global giant GlaxoSmithKline – they triggered a sequence of events which led to prosecution, public opprobrium and international damage to an iconic brand. The purpose of this paper is to explore the case and identify lessons for future management practice. Design/methodology/approach – Some of the fundamental principles of issue management, post-crisis discourse and corporate apologia are to recognize the problem early, to promptly institute a strategic response plan and corrective action and, if necessary, to apologise genuinely and without delay. The paper assesses the case against the theoretical basis of each of these principles and comparable cases. A senior executive of the company concerned was interviewed about some management aspects. Findings – Despite early indications of a problem which had potential impact around the world, a major global corporation responded inadequately to a local situation and, as a result, suffered prolonged embarrassment at the hands of two teenagers and unnecessarily severe damage to its brand and international reputation. Originality/value – By in-depth analysis of a recent case...
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...The Role of Empathy and Collective Guilt in Predicting Negative Attitudes Toward Indigenous Australians. The sustained discord between non-Indigenous and Indigenous Australians has been well noted throughout Australia’s national history. Over recent times there has been a notable increase in interest regarding the social-psychological factors that may contribute to this sustained disharmony (Bretherton, Balvin, & SpringerLink, 2012). In particular, social psychologists have shown explicit interest in the role of empathy and collective guilt as predictors of negative attitudes held by non-Indigenous Australians towards Indigenous Australians. This report deliberates upon what research tells us about the effects of these emotional responses on social attitudes and broadens these findings to include the relevant social-psychological theories of social Identity, Self Categorisation and Social Dominance and how these theories may offer further insight into these attitudinal responses. The report subsequently explores some of the limitations of the applied social-psychological theories and concludes how further social-psychological investigations can assist in the enhancement of the desired reconciliation between non-Indigenous and Indigenous Australians. Empathy in common terms indicates the ability to comprehend the experience of another’s situation from their perspective. It suggests the emotional understanding of another’s feelings ("empathy. (n.d.) ", 2015)...
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...When an icon stumbles: the Ribena issue mismanaged Tony Jaques RMIT University, Melbourne, Australia Abstract Purpose – When two 14-year-old New Zealand schoolgirls challenged the advertising claims of Ribena blackcurrant drink – owned by global giant GlaxoSmithKline – they triggered a sequence of events which led to prosecution, public opprobrium and international damage to an iconic brand. The purpose of this paper is to explore the case and identify lessons for future management practice. Design/methodology/approach – Some of the fundamental principles of issue management, post-crisis discourse and corporate apologia are to recognize the problem early, to promptly institute a strategic response plan and corrective action and, if necessary, to apologise genuinely and without delay. The paper assesses the case against the theoretical basis of each of these principles and comparable cases. A senior executive of the company concerned was interviewed about some management aspects. Findings – Despite early indications of a problem which had potential impact around the world, a major global corporation responded inadequately to a local situation and, as a result, suffered prolonged embarrassment at the hands of two teenagers and unnecessarily severe damage to its brand and international reputation. Originality/value – By in-depth...
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...The Northern Territory Intervention and Closing the Gap Initiative: A Comparative Review Introduction The Northern Territory Intervention and the Closing the Gap Initiative are two Federal Government policies that are designed to end the disparity between the health of Indigenous and non-Indigenous Australians. There are limited similarities between these two policies, however many differences, including the involvement of the Indigenous community in the creation and management of the policies and the aims of the policies; the effectiveness of these policies has been attributed to the level of involvement within the Indigenous community. The Northern Territory Emergency Response The Northern Territory Intervention was implemented in June 2007 in order to protect Aboriginal children from sexual abuse; this involved heavy regulation of the community member’s lives, and many people did not approve. The Intervention program was initiated in response to allegations of sexual abuse in Aboriginal communities during August 2006; this prompted an enquiry into methods to protect children, and on the 15th of June 2007, the “Little Children are Sacred” report was released (Calma, 2008). Following this, the federal government created a policy in the Northern Territory on the 23rd June 2007 called the Northern Territory Emergency Response, also labelled as “The Intervention” (Calma, 2008). The changes that were implemented in this Intervention policy include the removal of the permit...
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