Australian Institute of Aboriginal and Torres Strait Islander Studies

Bakker (2003: 129) claims that ‘mixed languages’ do not arise from code-switching. The language spoken most frequently by Gurindji people between the ages of 3 and about 45, termed ‘Gurindji Kriol’...

This paper reviews our knowledge of 011-pollution effects on coral-reef communities, concentrating on research done since the last review on this subject by Johannes (1975).The review focusses on crude-oil effects on scleractinian corals and octocorals and summarizes the small amount of work conducted on other reef organisms, as well as on the reef flora.Until 1975 there appeared to be no conclusive evidence that oil floating above the reef damages the corals.Although conflicting reports continue to appear in the literature, growing evidence indicates a detrimental influence of oil pollution on coral-reef communities.Laboratory experiments and long-term field studies in the Red Sea witness detrimental effects of oil pollution on reef corals, such as complete lack of colonization by hermatypic corals in reef areas chronically polluted by oil, decrease in colony viability, damage to the reproductive system of corals (smaller number of breeding colonies, decrease in number of ovaria per polyp, fewer planulae per coral head and premature planulae shedding), lower life expectancy of planulae and abnormal behavioural responses of planulae and corals.Other detrimental effects on reef corals caused by crude oil, mainly reported from the Caribbean, include lower growth rates, direct damage to tissues, thinning of cell layers and disruption of cell structure.damage to tactile stimuli and normal feeding mechanisms, excessive mucus secretion leading to enhanced bacterial growth and eventual coral destruction.All investigators studying effects of crude-oil emulcifiers on reef areas polluted by oil conclude that these enhance the damage; hence mechanical oil removal is recommended.There IS urgent need for more field and laboratory research on long-term oil-pollution effects on coral-reef communities.Suggestions are made as to the type of studies required for a better understanding of the problem.'/. of its cargo I, e., Few details on biological damage caused by spill.Spooner & Spooner Colcotronix 4,500 tons, crude Chitons and crabs unharmed by oil (1968) installation Eleuthera-Bahamas 1968, 'Witwater', 20,000 barrels Diesel Harmful effects to meiofauna, mangroves, Riitzler and Sterrer Galeta Island, Canal oil and Bunker C reduction of fiddler crab population, elimination of (1970) Zone algae and sedentary animals on mangrove stilt roots.Reef corals were the least affected 1970, 'Ennerdale , 20,000 tons (Fuel) Nelson-Smlth (1972) Seychelles 1970.p~peline 100,000 barrels Mortal~ty suffered mainly by crabs, bivalves, Spooner (1970) broken, Tarut Bay, (Arabian light crude) gastropods and numerous fishes.Mangrove trees Saudi Arabia less affected.No detrimental effects on corals and associated fauna.Subsequent recovery of all habitats good 1970, 'Oceanic l l00 tons crude Heavy mortalities of pearl oysters near Thursday S. 1.

This chapter contains sections titled: Introduction The Role of Diffusion in the History of Indigenous Languages Pidgin and Creoles Contemporary Contact Effects, Language Shift, and Mixed Languages Conclusions References

The boundary between a speaker's knowledge of a language and his/her knowledge of the world poses deep and still unresolved analytical problems. Semantic systems and pragmatic rules build on and presuppose basic cultural assumptions about cosmology, time, causality—about the world described and manipulated by language. For a Western language, those assumptions are shared by speaker and linguist and need not be analyzed. But a non‐ Western language, such as Kwaio (Solomon Islands), may incorporate a very different model of the universe. Assumptions about ancestors and causality, magic and mana, infuse and motivate semantic systems and pragmatic rules. The challenges of articulating linguistic and ethnographic analyses are explored. [language, pragmatics, semantics, world view, sociolinguistics]

Abstract There has been much debate about whether mixed languages arise from code-switching. This paper presents one clear example of this kind of genesis, Gurindji Kriol, and other probable examples, from recent language contact in Australia between traditional Australian languages and English-based pidgins/creoles. In particular the paper focuses on what has been called the Verbal-Nominal split in the genesis of these languages, which is parallel to other cases elswhete in the world, such as Michif. Here the Verbal-Nominal split is reanalysed as a split between INFL (Tense-Aspect-Mood) dominated elements and the rest of the clause. There are two classes of such INFL mixed languages with contrasting characteristics: those in which the new language takes over the INFL elements and the nominal morphology is still drawn from the old language, like Gurindji Kriol; and those in which the verb and its morphology is retained from the old language but other elements are drawn from the new language. This is explained in terms of the 'arrested turnover' hypothesis of Myers-Scotton. The original 'centre of gravity' hypothesis of McConvell related the two kinds of mixed language outcomes to the grammatical type of the old language: whether it was 'dependent-marking' or 'headmarking'. In this paper this hypothesis is modified by seeing the important causal factor in the second type as incorporation of INFL and pronouns in the verb in head-marking and polysynthetic languages. Finally some other examples of mixed languages of the INFL-split type are mentioned, and a research program outlined aiming to detect where this kind of language-mixing forms part of the history of other languages by looking at the current pattern of composition of elements from different language sources.

BACKGROUND: There is an urgency to redress unacceptable maternal and infant health outcomes for First Nations families in Australia. A multi-agency partnership between two Aboriginal Community-controlled health services and a tertiary hospital in urban Australia designed, implemented, and evaluated the new Birthing in Our Community (BiOC) service. In this study, we aimed to assess and report the clinical effectiveness of the BiOC service on key maternal and infant health outcomes compared with that of standard care. METHODS: Pregnant women attending the Mater Mothers Public Hospital (Brisbane, QLD, Australia) who were having a First Nations baby were invited to receive the BiOC service. In this prospective, non-randomised, interventional trial of the service, we specifically enrolled women who intended to birth at the study hospital, and had a referral from a family doctor or Aboriginal Medical Service. Participants were offered either standard care services or the BiOC service. Prespecified primary outcomes to test the effectiveness of the BiOC service versus standard care were the proportion of women attending five or more antenatal visits, smoking after 20 weeks of gestation, who had a preterm birth (<37 weeks), and who were exclusively breastfeeding at discharge from hospital. We used inverse probability of treatment weighting to balance confounders and calculate treatment effect. This trial is registered with the Australian New Zealand Clinical Trial Registry, ACTRN12618001365257. FINDINGS: Between Jan 1, 2013, and June 30, 2019, 1867 First Nations babies were born at the Mater Mothers Public Hospital. After exclusions, 1422 women received either standard care (656 participants) or the BiOC service (766 participants) and were included in the analyses. Women receiving the BiOC service were more likely to attend five or more antenatal visits (adjusted odds ratio 1·54, 95% CI 1·13-2·09; p=0·0064), less likely to have an infant born preterm (0·62, 0·42-0·93; p=0·019), and more likely to exclusively breastfeed on discharge from hospital (1·34, 1·06-1·70; p=0·014). No difference was found between the two groups for smoking after 20 weeks of gestation, with both showing a reduction compared with smoking levels reported at their hospital booking visit. INTERPRETATION: This study has shown the clinical effectiveness of the BiOC service, which was co-designed by stakeholders and underpinned by Birthing on Country principles. The widespread scale-up of this new service should be prioritised. Dedicated funding, knowledge translation, and implementation science are needed to ensure all First Nations families can access Birthing on Country services that are adapted for their specific contexts. FUNDING: Australian National Health and Medical Research Council.

Desert Peoples: Archaeological Perspectives provides an issues-oriented overview of hunter-gatherer societies in desert landscapes that combines archaeological and anthropological perspectives and includes a wide range of regional and thematic case studies. • Brings together, for the first time, studies from deserts as diverse as the sand dunes of Australia, the U.S. Great Basin, the coastal and high altitude deserts of South America, and the core deserts of Africa • Examines the key concepts vital to understanding human adaptation to marginal landscapes and the behavioral and belief systems that underpin them • Explores the relationship among desert hunter-gatherers, herders, and pastoralists.

A study of 78 primiparas examined the role of prenatal intent and postnatal experiences in breastfeeding duration. Those fully breastfeeding 3 months after the birth of the baby had a higher level of education, timed their decision to breastfeed earlier, intended to breastfeed longer and had a more negative attitude to formula feeding. Commitment and confidence scores were not related to breastfeeding duration in first-time mothers. Breastfeeding duration was also related to the timing of the first breastfeed and extent of mother-infant contact in the 72 hours after birth but not to the number of feeding problems.

The study aimed to explore Indigenous narrative accounts of healthcare access within qualitative research papers, to better understand Indigenous views on culturally safe healthcare and health communication represented in that literature. A systematic literature review of peer-reviewed academic qualitative studies identified 65 papers containing Indigenous respondents' views on accessing healthcare. Analysis included all Indigenous voice (primary quotations) and author findings describing healthcare access across these studies. Healthcare communication, or 'talk', emerged as a key theme. Indigenous clients valued talk within healthcare interactions; it was essential to their experience of care, having the power to foster relationships of trust, strengthen engagement and produce positive outcomes. By mediating the power differentials between health professionals and Indigenous clients, talk could either reinforce powerlessness, through judgmental down-talk, medical jargon or withholding of talk, or empower patients with good talk, delivered on the client's level. Good talk is a critical ingredient to improving Indigenous accessibility and engagement with healthcare services, having the ability to minimise the power differentials between Indigenous clients and the healthcare system.

(2005). Indigenous Knowledge, Intellectual Property, Libraries and Archives: Crises of Access, Control and Future Utility. Australian Academic & Research Libraries: Vol. 36, Australian Indigenous Knowledge and Libraries, pp. 83-94.

The 'fire stick farming model, which suggests that Aborigines changed the frequency and nature of fires in order to manipulate animal and plant resources, is now widely accepted in Australian phehistory. A re-examination of the biological evidence suggests that Aboriginal use of fire had little impact on the environment and that the patterns of distribution of plants and animals which obtained 200 years ago would have been essentially the same whether or not Aborigines had previously been living here. It is further suggested that 'fire stick farming’, had it been attempted, would in fact have been counter productive economically because of the adverse effects it would have had upon small species of animals. Aborigines observed and made use of an existing natural fire regime in Australia, they did not attempt to develop a new one.

BACKGROUND: Prevention of avoidable preterm birth in Aboriginal and Torres Strait Islander (Indigenous) families is a major public health priority in Australia. Evidence about effective, scalable strategies to improve maternal and infant outcomes is urgently needed. In 2013, a multiagency partnership between two Aboriginal Community Controlled Health Organisations and a tertiary maternity hospital co-designed a new service aimed at reducing preterm birth: 'Birthing in Our Community'. METHODS: A prospective interventional cohort study compared outcomes for women with an Indigenous baby receiving care through a new service (n = 461) to women receiving standard care (n = 563), January 2013-December 2017. The primary outcome was preterm birth (< 37 weeks gestation). One to one propensity score matching was used to select equal sized standard care and new service cohorts with similar distribution of characteristics. Conditional logistic regression calculated the odds ratio with matched samples. FINDINGS: Women receiving the new service were less likely to give birth to a preterm infant than women receiving standard care (6·9% compared to 11.6%). After controlling for confounders, the new service significantly reduced the odds of having a preterm birth (unmatched, n = 1024: OR = 0·57, 95% CI 0·37, 0·89; matched, n = 690: OR = 0·50, 95% CI 0·31, 0·83). INTERPRETATION: The short-term results of this service redesign send a strong signal that the preterm birth gap can be reduced through targeted interventions that increase Indigenous governance of, and workforce in, maternity services and provide continuity of midwifery carer, an integrated approach to supportive family services and a community-based hub.

By sequencing a total of 2089 bp of the 16S rRNA and phoE genes it was demonstrated that Calymmatobacterium granulomatis (the causative organism of donovanosis) shows a high level of identity with Klebsiella species pathogenic to humans (Klebsiella pneumoniae, Klebsiella rhinoscleromatis). It is proposed that C. granulomatis should be reclassified as Klebsiella granulomatis comb. nov. An emended description of the genus Klebsiella is given.

INTRODUCTION: Aboriginal and Torres Strait Islander peoples are Australia's first peoples and have been connected to the land for ≥65 000 years. Their enduring cultures and values are considered critical to health and wellbeing, alongside physical, psychological and social factors. We currently lack large-scale data that adequately represent the experiences of Aboriginal and Torres Strait Islander people; the absence of evidence on cultural practice and expression is particularly striking, given its foundational importance to wellbeing. METHOD AND ANALYSIS: Mayi Kuwayu: The National Study of Aboriginal and Torres Strait Islander Wellbeing (Mayi Kuwayu Study) will be a large-scale, national longitudinal study of Aboriginal and Torres Strait Islander adults, with linkage to health-related administrative records. The baseline survey was developed through extensive community consultation, and includes items on: cultural practice and expression, sociodemographic factors, health and wellbeing, health behaviours, experiences and environments, and family support and connection. The baseline survey will be mailed to 200 000 Aboriginal and Torres Strait Islander adults (≥16 years), yielding an estimated 16 000-40 000 participants, supplemented through face-to-face recruitment. Follow-up surveys will be conducted every 3-5 years, or as funding allows. The Mayi Kuwayu Study will contribute to filling key evidence gaps, including quantifying the contribution of cultural factors to wellbeing, alongside standard elements of health and risk. ETHICS AND DISSEMINATION: This study has received approval from national Human Research Ethics Committees, and from State and Territory committees, including relevant Aboriginal and Torres Strait Islander organisations. The study was developed and is conducted in partnership with Aboriginal and Torres Strait Islander organisations across states and territories. It will provide an enduring and shared infrastructure to underpin programme and policy development, based on measures and values important to Aboriginal and Torres Strait Islander peoples. Approved researchers can access confidentialised data and disseminate findings according to study data access and governance protocols.

European chickens were introduced into the American continents by the Spanish after their arrival in the 15th century. However, there is ongoing debate as to the presence of pre-Columbian chickens among Amerindians in South America, particularly in relation to Chilean breeds such as the Araucana and Passion Fowl. To understand the origin of these populations, we have generated partial mitochondrial DNA control region sequences from 41 native Chilean specimens and compared them with a previously generated database of approximately 1,000 domestic chicken sequences from across the world as well as published Chilean and Polynesian ancient DNA sequences. The modern Chilean sequences cluster closely with haplotypes predominantly distributed among European, Indian subcontinental, and Southeast Asian chickens, consistent with a European genetic origin. A published, apparently pre-Columbian, Chilean specimen and six pre-European Polynesian specimens also cluster with the same European/Indian subcontinental/Southeast Asian sequences, providing no support for a Polynesian introduction of chickens to South America. In contrast, sequences from two archaeological sites on Easter Island group with an uncommon haplogroup from Indonesia, Japan, and the Philippines [corrected] and may represent a genetic signature of an early Polynesian dispersal. Modeling of the potential marine carbon contribution to the Chilean archaeological specimen casts further doubt on claims for pre-Columbian chickens, and definitive proof will require further analyses of ancient DNA sequences and radiocarbon and stable isotope data from archaeological excavations within both Chile and Polynesia.

Introduction On ten of the 18 inhabited islands of Torres Strait, lying between Cape York Peninsula and the mainland of Papua New Guinea, and in the Cape York communities of Bamaga and Seisia, where Torres Strait Islanders predominate, the traditional languages are being or have been replaced by an English-based creole. Its speakers call this language Broken (from ‘Broken English’), Pizin (from ‘Pidgin English’), Big Thap (‘Big Piece’) or, among some younger speakers, Blaikman (‘Blackfellow’) or Ailan Tok (‘Island Talk’), but it is never called Langgus, a name reserved for the indigenous languages and English. Here I shall refer to it as Torres Strait Creole (TSC). Today, the children of Erub, Hammond Island, Masig, Mer, Moa, Purma, Thursday Island, Ugar, Waraber and Yam (see map 11.1) speak TSC as their first language, although in some communities the children can still understand their traditional language. On Masig, Mer, Moa, Purma and Waraber only elderly speakers of the traditional languages remain. The creole has been the first language of the majority of inhabitants of Erub, Ugar and St Paul's Community, Moa, for four generations. The number of first-language speakers of the creole in the Torres Strait islands and in the Cape York settlement of Bamaga is probably around 3,000 out of a total Islander population of about 4,000.

This article seeks to identify aspects of narratives in Aboriginal Australia, which are distinctive from narratives typical of non-Indigenous Australia, based on comments which have been made in previous academic publications about these linguistic communities. Anecdotally, people unfamiliar with Aboriginal narratives may comment that a story which a traditional Aboriginal audience will find entertaining and rewarding, appears to them to be unengaging, lacking point, or repetitive. One goal of this article is to uncover some of the expectations that these different audiences have about what constitutes a ‘good’ story. To differentiate traditional Aboriginal narratives from stories encountered in the wider Australian community, ten features distinctive of Aboriginal narrative are proposed.

Over the last decade, indigenous knowledge has been widely touted by researchers and natural resource managers as a valuable contributor to natural resource management and biodiversity conservation. In Australia, the concept of indigenous knowledge has gained such rapid currency that it has tended toward an essentialized and universal truth rather than remaining a diverse range of highly localized and contested knowledge. In this paper, I undertake a critical analysis of some of the current issues around the interpretation and application of indigenous knowledge and its relationship with natural resource management in northern Australia. Through a focus on how indigenous knowledge operates at a range of scales, I argue that indigenous knowledge is not adapted to the scales and kinds of disturbances that contemporary society is exerting on natural systems. Rather than being realistic about the limitations of indigenous knowledge, I argue that nonindigenous interpretations of indigenous knowledge have propelled us toward reified meanings, abstracted concepts, and an information-based taxonomy of place. The result can be the diminishing and ossifying of a dynamic living practice and the failure to recognize expressions of indigeneity in contemporary forms.

Progressing public policies that improve health equity requires understanding and addressing the creation, use and distribution of power. This glossary provides an overview of some of the most relevant conceptualisations of the dynamics of power in policy with implications for health equity. The aim is to provide an accessible overview of the different theories and perspectives behind power for public health focused policy researchers and advocates. The Glossary demonstrates how the broad literature on power in policy deepens understanding of the institutional dynamics that creates and maintains health inequities.

The lullaby is a type of song sung the world over to calm a crying child and gently lull babies into the arms of sleep. Amongst the Yanyuwa Aboriginal community in the remote town of Borroloola in the Northern Territory of Australia, lullaby songs are broadly referred to by the generic term kurdakurdamanthawu and the content of lullabies is drawn from both restricted and unrestricted forms of Yanyuwa performance. As I have suggested elsewhere (Mackinlay 2000:73), the terms “restricted” and “unrestricted” “delineate who can access the knowledge and information contained within performance “. The term “restricted” refers to those performances which limit the participants and their access to the meaning of the ritual textual elements and associated information on the basis of gender, age and/or kinship affiliation. In contrast, the term “unrestricted” denotes performance that does not place limitations on who may participate and who may access the knowledge contained within the performance. In this article I provide an ethnographic introduction to restricted and unrestricted Yanyuwa lullabies through examination of performance practice, themes and textual content of both forms of Aboriginal singing.