加拿大土著居民与欧裔居民的文化差异研究

针对加拿大土著居民与欧裔居民的文化差异,分析并阐述了造成这些差异的原因,旨在更好地借鉴和吸取加拿大文化中的优秀成果,保护和弘扬中华民族的文化精髓。     

Developmental gender differences for overhand throwing in Aboriginal Australian children

In a review of 46 meta-analyses of gender differences, overhand throwing had the largest gender difference favoring boys (ES > 3.0). Expectations for gender-specific performances may be less pronounced in female Australian Aborigines, because historical accounts state they threw for defense and hunting. Overhand throwing velocities and kinematics were recorded in 30 female and male Aboriginal Australian children 6-10 years old. Results indicated the Aboriginal girls and boys were more similar in horizontal ball velocities than U.S. girls and boys. Throwing kinematics between girls and boys were also more similar in Australian Aborigines than U.S. children. Aboriginal girls threw with greater velocities than U.S., German, Japanese, and Thai girls, while the boys were similar across cultures.     

Experiences of volunteering in sport: Views from Aboriginal individuals

Our understandings of volunteering in sport can be challenged and broadened by examining the experiences of those whose volunteer efforts go unrecognized or unnoticed. In the mainstream sport system, one such under-represented and under-researched sector is the Aboriginal community. The purpose of this paper is to examine the experiences of Canadian Aboriginal individuals as sport volunteers. The paper is based on a re-analysis of data collected for two related research projects. The first study consisted of nine focus groups with Aboriginal individuals who volunteered for Aboriginal and non-Aboriginal sport organizations. The second study involved five focus groups with Aboriginal individuals who volunteered at one of two multi-sport events. The data were manually coded on the dimensions of intended beneficiaries, structure, remuneration, and free choice (Cnaan, Handy, & Wadsworth, 1996). There was little discussion of the issue of free choice, however most participants spoke of choosing the organizations, venues, and sports they wanted to help. The primary beneficiaries of their volunteer efforts were Aboriginal communities and Aboriginal youth. While they helped out formal organizations and events, their preference in those organizations was for relatively unstructured positions, for not being managed, and for a fun and relaxed environment. Volunteering was generally understood as unpaid work; yet, there was discussion of the growing trend of paying Aboriginal individuals to volunteer. These findings illustrate a broader and alternative understanding of volunteering in sport and have implications for the management of sport volunteers.     

Crossing Lines: Sport History,Transformative Narratives,and Aboriginal Australia

In this collaborative article, we seek to unsettle the dominance of Western, reconstructionist accounts of Indigenous Australian sport history through reflections on our past research in the Queensland Aboriginal community of Cherbourg. That research focussed on a statue of legendary 1930s cricketer, Eddie Gilbert, and on sport exhibitions in Cherbourg's Ration Shed Museum. Here, we are less concerned with unveiling the ‘true’ account of Australian Aboriginal sporting history, or even a ‘true’ Indigenous representation of events. Rather, we are interested in analysing various perspectives in order to generate a more inclusive and complete account of Aboriginal sport history and the narrative implications of these for Indigenous and non-Indigenous Australia. Central to this endeavour is the positioning of Indigenous knowledge and understanding at the centre of history-making. The article is in two sections: reflections on our past work from the perspectives of the researchers themselves and an Aboriginal academic colleague, followed by a discussion of how those experiences and reflections will inform our pending project on the 1950s and 1960s Cherbourg marching girls teams.     

Negotiating Difference: How Aboriginal Athletes in the Maritimes Brokered their Involvement in Canadian Sport

Aboriginal perspectives on experiences in sport in Canada are largely missing from the existing body of literature on sociocultural aspects of sport, but this is especially the case in terms of Aboriginal people from the Maritimes region of Canada. Such an absence impedes our understanding of sport as an important cultural institution that can be used to normalize certain social practices, as well as challenge them. In this paper, we aim to contribute to the body of knowledge on Aboriginal sport by examining the lived experiences of nine elite Aboriginal athletes from the Maritimes, specifically those who won a Tom Longboat Award, through a postcolonial lens. In doing so, we reveal some of the nuanced power relationships that shaped their involvement in organized, competitive sport – distinctions that are not often addressed in the scholarly literature and thus limit our understanding of the complex and sometimes difficult realities of Aboriginal sport development in Canada. The participants’ stories tell us a great deal about the recipients as individuals, about Aboriginal peoples’ involvement in contemporary sport, and how the ways in which they negotiated difference within sport marked their lives.     

Ganma theory and third-sector sport-development programmes for Aboriginal and Torres Strait Islander youth: Implications for sports management

Sport-development programmes provide opportunities for Aboriginal and Torres Strait Islander youth to excel and overcome social inequities. In Australia, all levels of government have identified sport-development programmes in their policy responses as a method to redress inequity amongst this population. Yet, a recent report has shown that national sport organisations have been more reactive in establishing anti-discrimination policy and less proactive in cultivating culturally inclusive programmes and meaningful sporting experiences (Human Rights and Equal Opportunity Commission, 2007). At the same time, neo-liberal approaches to policy in Australia have seen the emphasis on grassroots community sport-development shift to third-sector organisations. However, little research has examined how the third-sector organisations operate with Aboriginal and Torres Strait Islander communities and how culturally inclusive the programmes they deliver are for the communities in which they operate. Three case studies with the objectives of analysing organisational approaches to: structure and governance; sport-development philosophies; and cultural inclusiveness of the programmes, are presented here. The case studies were informed by the cultural lens of Ganma, a theory belonging to the Yolngu community of Yirrkala (Marika, Ngurruwutthun, & White, 1992). The case study method included in-depth interviews with programme leaders, reviews of management information systems and programme observation. The findings provided evidence of the importance of culturally inclusive programmes through governance and an informal lived approach to philosophy and culture. The implications for sports management are discussed, including: the benefits of involving Aboriginal and Torres Strait Islander people at the board level; the need for collaboration between local communities and partners; the explicit need to empower local communities to develop the skills to sustain programmes and outcomes; and the maintenance of mutually beneficial interactions.     

The Positioning of Indigenous People in Australian History: A Historiography of the 1868 Aboriginal Cricket Tour of England

Abstract

The first international tour by an Australian sports team was the 1868 tour of England undertaken by a group of Aboriginal cricketers. In the following 148 years there have been many histories of the tour written. This paper undertakes a historiographical examination of the tour, contextualizing the writings and their place in Australian society. In doing so, it uncovers the phases of reporting, forgetting, rediscovery, exploiting, ambivalent times, and self-determination that representations of the tour go through. It is argued that these phases provide an analogy for the positioning of Indigenous people and Indigenous history in Australian society.     

Aboriginal Football in Australia: Race Relations and the Socio-Historical Meanings of the 2014 Borroloola Tour to the Brazil World Cup

Abstract

This paper tells the history of the Borroloola Tour to the 2014 Brazil World Cup, when eight Aboriginal adolescent footballers from the remote town of Borroloola in Australia’s Northern Territory were selected to be part of a tour to Brazil. In Brazil they followed the Australian team from the stands, socialized with football idols such as Tim Cahill, and visited a Brazilian Indigenous tribe. John Moriarty, the first Aboriginal Australian to be selected to Australia’s national football team executed this excursion. Considering that race relations within the Australian sporting arena have historically, been tense and contested, this paper brings to light an under-explored aspect of football in Australia. It is timely too, given the insertion of Australian football within the Asian Football Confederation. The paper examines the historical meanings of the Borroloola Tour through the lens of its key participants; as well as by unveiling John Moriarty’s history as the first Aboriginal person to be selected to play for the Socceroos. In conclusion, it reveals that both the past and contemporary history of Aboriginal people’s involvement in Australian football has an emerging face that will shape football in Australia and in Asia in the coming years.     

A case study of the lasting impacts of employment in a development through sport,recreation and the arts programme for Aboriginal youth

In this article, we explore if/how working for Alberta’s Future Leaders Program (AFL) in Alberta, Canada, had a lasting impact on former employees. Based on interviews with 15 youth workers and one arts mentor, we found the following: (1) by being involved in AFL, the staff members increased their awareness of racism’s and colonialism’s impacts; (2) they learned to challenge stereotypes; and (3) they gained a strong employment trajectory. As a result, they (4) believed that they reaped more benefits from AFL involvement than the programme’s intended beneficiaries. While these findings are troubling in that relatively privileged people may be the programme’s main beneficiaries, which serves to reaffirm and reinforce their privilege, they also show that domestic sport for development programmes can sensitize both Aboriginal and non-Aboriginal employees to issues pertaining to racism and colonialism, they have the potential to develop ‘allies’ and also to yield outcomes similar to involvement in international sport for development programmes.