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Farming and pastoral societies inhabit ever-changing environments. This relationship between environment and rural culture, politics and economy in Tanzania is the subject of this volume which will be valuable in reopening debates on Tanzanian history. In his conclusion, Isaria N. Kimambo, a founding father of Tanzanian history, reflects on the efforts of successive historians to strike a balance between external causes of change and local initiative in their interpretations of Tanzanian history. He shows that nationalist and Marxist historians of Tanzanian history, understandably preoccupied through the first quarter-century of the country’s post-colonial history with the impact of imperialism and capitalism on East Africa, tended to overlook the initiatives taken by rural societies to transform themselves. Yet there is good reason for historians to think about the causes of change and innovation in the rural communities of Tanzania, because farming and pastoral people have constantly changed as they adjusted to shifting environmental conditions.
I have written this book in response to an invitation of my mentors, The Rainbow Spirit Elders, who wrote, Abraham, the peacemaker, respected the peoples of the land. We ask the same. Abraham recognised the God of the land. We ask the same. Abraham and the peoples of the land shared mutual blessings. We ask the same. Rainbow Spirit Theology 1997, p. 85 My goal in this book is to follow the Abraham trail through the legends of Genesis and beyond so as to retrieve, where possible, how Abraham related to the indigenous Canaanites, their God and their land. What I believe I have retrieved provides a precedent for settlers who have dispossessed the land and discounted the faith of the Aboriginal Peoples where they settled. In the light of the Abraham precedent and subsequent colonial history, it is time to go beyond making another apology and make a formal acknowledgement that leads to a genuine treaty process. Norm Habel In this book, one of Australia's most distinguished elders in the field of biblical studies takes us back to the beginnings of the biblical narrative, and asks us to look again. Abraham and Sarah did not arrive in Canaan with an assertion of settler sovereignty. They were immigrants who lived peaceably among the Canaanites and respected an Indigenous name for God. If communities of faith follow Abraham's trail today, it leads to new covenants and treaties. Norman Habel sounds a compelling call to repentance. Mark G. Brett, Professor of Old Testament, Whitley College Norman Habel is a Professorial Fellow at Flinders University in Adelaide, Australia. He has long been involved in issues of biblical interpretation, eco-justice and restorative justice for Aboriginal Peoples. He was the scribe in the preparation of Rainbow Spirit Theology and the author of Reconciliation, Searching for Australia's Soul. His eco-justice works include The Earth Bible series, Discerning Wisdom in God's Creation and Exploring Ecological Hermeneutics.
A multiple award-winning, accessible picture book for young children that introduces First Nations history and the term 'terra nullius' to a general audience, from Australian of the Year, community leader and anti-racism advocate Adam Goodes and political adviser and former journalist Ellie Laing, with artwork by Barkindji illustrator David Hardy. WINNER: 2022 Australian Book Industry Awards Picture Book of the Year (Ages 0–6)WINNER: 2022 Educational Publishing Awards Australia Primary Educational Picture Book WINNER: 2022 Karajia Award for Children's Literature WINNER: 2022 Speech Pathology AustraliaBook of the Year 5 to 8 Years For thousands and thousands of years, Aboriginal people lived in the land we call Australia. The land was where people built their homes, played in the sun, and sat together to tell stories. When the white people came, they called the land Terra Nullius. They said it was nobody's land. But it was somebody's land. Somebody's Land is an invitation to connect with First Nations culture, to acknowledge the hurt of the past, and to join together as one community with a precious shared history as old as time. Adam Goodes and Ellie Laing's powerful words and David Hardy's pictures, full of life, invite children and their families to imagine themselves into Australia's past - to feel the richness of our First Nations' history, to acknowledge that our country was never terra nullius, and to understand what 'welcome to our country' really means. 'In Somebody's Land, [the creators] repeat a vital message in the hope that every reader closes the book knowing that Aboriginal and Torres Strait Islander peoples are the traditional custodians of the land on which we live.' The Age 'The story of Somebody's Land is simple, rhythmic and lyrical but it also packs a punch.'Australian Women's Weekly 'This is honest, lively and vital reading for the whole family.'The Big Issue 'This book should be in every school library so parents and teachers can read it to their children and begin an important discussion.'Good Reading 'Somebody's Land really stands out as a book of meaning and education not just for Indigenous kids to learn but non-Indigenous to learn and understand the history of this country. And it soothes my soul.' Karajia Award for Children's Literature judge Bunna Lawrie 'This series is one of the most significant publications available to help our young children understand and appreciate the long-overdue recognition of our First Nations people in schools.'Barbara Braxton, Teacher Librarian
These 13 workshop-based papers critique ecofeminist assumptions about traditional societies viewing women as closer to nature and more spiritual than men. Following an overview by Low (history, Open U.) and Tremayne (social and cultural anthropology, U. of Oxford), the first contribution frames the debate over gender politics and environmentalism. Next, case studies illustrate sacred landscape (not intrinsically ecologically-oriented) in such societies past and present. Part III treats nature and gender in several major world religions. The final paper discusses contemporary paganism's quest for wholeness. The cover title reads Women as sacred custodians of the earth? Annotation copyrighted by Book News, Inc., Portland, OR
Contains a full and complete statement of all expenditures from the several funds of this department.
A paradigm-shifting book in the vein of Sapiens that brings a crucial Indigenous perspective to historical and cultural issues of history, education, money, power, and sustainability—and offers a new template for living. As an indigenous person, Tyson Yunkaporta looks at global systems from a unique perspective, one tied to the natural and spiritual world. In considering how contemporary life diverges from the pattern of creation, he raises important questions. How does this affect us? How can we do things differently? In this thoughtful, culturally rich, mind-expanding book, he provides answers. Yunkaporta’s writing process begins with images. Honoring indigenous traditions, he makes carvings of what he wants to say, channeling his thoughts through symbols and diagrams rather than words. He yarns with people, looking for ways to connect images and stories with place and relationship to create a coherent world view, and he uses sand talk, the Aboriginal custom of drawing images on the ground to convey knowledge. In Sand Talk, he provides a new model for our everyday lives. Rich in ideas and inspiration, it explains how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everyone and listening carefully. It’s about finding different ways to look at things. Most of all it’s about a very special way of thinking, of learning to see from a native perspective, one that is spiritually and physically tied to the earth around us, and how it can save our world. Sand Talk include 22 black-and-white illustrations that add depth to the text.
In the name of agriculture, urban growth, and disease control, humans have drained, filled, or otherwise destroyed nearly 87 percent of the world’s wetlands over the past three centuries. Unintended consequences include biodiversity loss, poor water quality, and the erosion of cultural sites, and only in the past few decades have wetlands been widely recognized as worth preserving. Emily O’Gorman asks, What has counted as a wetland, for whom, and with what consequences? Using the Murray-Darling Basin—a massive river system in eastern Australia that includes over 30,000 wetland areas—as a case study and drawing on archival research and original interviews, O’Gorman examines how people and animals have shaped wetlands from the late nineteenth century to today. She illuminates deeper dynamics by relating how Aboriginal peoples acted then and now as custodians of the landscape, despite the policies of the Australian government; how the movements of water birds affected farmers; and how mosquitoes have defied efforts to fully understand, let alone control, them. Situating the region’s history within global environmental humanities conversations, O’Gorman argues that we need to understand wetlands as socioecological landscapes in order to create new kinds of relationships with and futures for these places.
These 13 workshop-based papers critique ecofeminist assumptions about traditional societies viewing women as closer to nature and more spiritual than men. Following an overview by Low (history, Open U.) and Tremayne (social and cultural anthropology, U. of Oxford), the first contribution frames the debate over gender politics and environmentalism. Next, case studies illustrate sacred landscape (not intrinsically ecologically-oriented) in such societies past and present. Part III treats nature and gender in several major world religions. The final paper discusses contemporary paganism's quest for wholeness. The cover title reads Women as sacred custodians of the earth? Annotation copyrighted by Book News, Inc., Portland, OR