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加拿大留学论文代写

土著人民的可持续接受、增长和传播成为政府各项方案的一个重要部分。有一些集中的方法可以帮助这些土著人民停止完全丧失身份的不利途径,扭转保持身份的运动,并参与国家的进步和发展进程(Barham, 1999)。

影片《澳大利亚》被证明是一部具有巨大历史意义的巨著,它让我们得以一窥澳大利亚在第二次世界大战期间的生活。这是对善意和善意的人如何在两种文化中都存在的一种广角的描述,但主要是因为东道国文化在理解意图和行为方面存在巨大的差距而遭受打击(澳大利亚政府,2009)。土著人民很简单,也愿意合作,但是少数自私的个人的歧视态度给全体人民留下了深刻的印象。虽然白人可能是平等的、勇敢的、无畏的、愿意到内地去的,但他们生存的支柱是他们在与土著人交往的几代人的过程中吸收的深刻知识。这些丰富的信息主要涉及土地、土地质量和土地管理。一方面,土著居民对土地、土地的需求以及如何最好地利用土地很感兴趣。另一方面,是白人定居者利用当地的知识并着手掌握这些知识。区别在于技术和方法(Flood, 2004)。虽然土著居民愿意量入为出,但白人社区一直表现出一种强烈的愿望,即开发大片土地,建设城市,进入中心地带。态度和视角是由文化实体繁荣的背景和环境所决定的。

一旦基本的定居点建成,许多定居者甚至开始与他们的土著同胞同居,就会出现一股帮助土著人民的传教热情(Dodson, 1994)。毫无疑问,动机是非常积极的。总的目标是帮助把文明的好处带到土著人的家门口。过去和现在都不应该被宽恕的是,“我们”比“他们”更好的虚拟态度迫使人们接受进步,而不去思考他们复杂的内在文化。

虽然文化渗透到行为的各个方面,但正是关于教育、健康和社会福利的政府项目与土著居民对这些概念的理解以及他们文化中规定的概念产生了冲突。

加拿大留学论文代写

Sustainable acceptance, growth and spread of the Aborigine became a vital part of various Government programmes. There were focused approaches to help these indigenous people stop the adverse passage to total identity loss and reverse the movement towards maintenance of identity as well as participating in the progress and developmental march of the nation (Barham, 1999).
The movie ‘Australia’ which proved to be a magnum opus presentation, of gigantic historical proportions, gives a glimpse of the life of Australia during the World War. It is a wide angled depiction of how well-meaning and well-intentioned people exist in both cultures and yet it is the host culture that takes the beating basically because of the wide gap in the comprehension of intentions and actions (Australian Government, 2009). The indigenous people are simple and willing to cooperate but it is the discriminatory attitude of a few self-serving individuals that marks the impression of the entire people. While the white population may have been equal, brave, fearless and willing to take on the outback, the backbone of their survival was the deep knowledge they had assimilated over generations of interaction with their Aborigine associates. This wealth of information pertained mostly to the land, its quality and its management. On the one hand, there is the Aborigine who is tuned into the land, its needs and how best to utilize it. On the other hand, it is the white settler who uses the local knowledge and sets out to master it. The difference is technology and the approach (Flood, 2004). While the Aborigine is willing to live within his or her means, the white community has always exhibited a keen desire to exploit vast tracts of land, build cities and make inroads into the heartland. The attitude and perspective are motivated by the background and environment in which the cultural entity flourishes.
Once the basic settlements had been achieved and many of the settlers had even taken up cohabitation with their Aborigine brethren, there was a wave of missionary zeal to help the indigenous people (Dodson, 1994). No doubt the motivation was very positive. The general objective was to help take the benefits of civilization to the doorstep of the Aborigine. What was not and should not be condoned is the virtual attitude of ‘us’ being better than ‘them’ forcing people to embrace progress with little thought to their complex inherent culture.
While culture pervades all aspects of behaviour, it is the government programs on education, health and social welfare that came into conflict with the Aborigine understanding of these concepts and those that were prescribed in their culture.