Fim analysis 2 last task for aboriginal film PDF

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this analysis was 20/25 and can be used by students as an example to complete other film analysis' and to see what the structure is like for the last task...

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Ethics And Philosophy

1. Learning is more effective when it is conducted in our native language and within the framework of our culture and country. In My Blood It Runs is a documentary film that analyses the difficulties Indigenous children encounter when they are educated only from state/territorial education curricula. Dejuan Hoosen, 10, is the film's core character. He lives with his family in Arrernte Country, on the outskirts of Alice Springs. ‘Dejuan is a kid healer, an excellent hunter, and a trilingual speaker. We witness his brilliance and knowledge as he offers his expertise about history and the complicated world around him. Dejuan, on the other hand, is 'failing' in school and is subject to increased monitoring from welfare and the police. The films demonstrate the extreme contrast between his behaviour at school and on his native homeland, where he is focused, involved, and learning, surrounded by family. It follows him as he travels 'perilously close to incarceration' and documents his family's struggle to provide him with a strong Arrernte education alongside his western education. In stark contrast to his school behaviour, Dejuan is focused, engaged, and learning on his ancestral homeland surrounded by his family. We begin to view Country as a classroom - a space conducive to the development of resilience and the resurgence of revolution. However, Dejuan faces increasing challenges in Alice Springs - scholastic failure, interpersonal violence, child removal, and police. In May 2016, photographs of children being abused in the Don Dale Youth Detention Centre in the Northern Territory are leaked, igniting global outrage. Indeed, Indigenous children make up the entirety of youngsters jailed in the Northern Territory. We come to see that Dejuan's society does not exist in isolation but is a microcosm of a much broader political and historical struggle currently raging in Australia. This event provides a chilling glimpse into Dejuan's possible future. Beyond the 'issue,' In My Blood It Runs focuses on the individuals. Rather than seeing this Aboriginal boy as a 'criminal,' we see a child who has been subjected to systematic abuse; rather than 'bad parents,' we see a family that has been systematically stripped of all authority but has undeniably loved their children; and rather than a 'failure,' we see a child whose talents have been completely overlooked. And, perhaps most significantly, this youngster perceives the unequal reality he is confronted with. Finally, when Dejuan is unable to flee or fight alone, he confronts history and realises that he has inherited not just the trauma and loss of his land, but also the strength, tenacity, and resistance of several generations of his people, which holds the key to his destiny.

2. According to (Memmi, page 102), the film depicts the topic of colonisation since Aboriginal people share a history of colonisation and forcible removal of their children. To be culturally competent, we must accept and tell the truth about Australia's history and its continuing impact on Aboriginal people, and we must grasp how the past continues to affect life today. According to (Memmi, page 116), Aboriginal people lived in tiny family groupings connected to larger linguistic groups with unique territorial limits prior to invasion. These societies had intricate family networks and social regulations; they had responsibilities in law, education, spiritual growth, and resource management; they spoke a language, had rites, customs, and traditions, and possessed comprehensive knowledge of their environment. In other words, Aboriginal traditions were established, and robust, Aboriginal communities were autonomous, and Aboriginal children were fostered and safeguarded. This contributes to the film's experience and expands on the acknowledgement of the difficulties endured by aboriginal people over centuries. European colonialism wreaked havoc on indigenous tribes and customs. Aboriginal people have suffered a variety of injustices, including mass massacres and displacement from their ancestral lands and relocation to missions and reservations for safety. Cultural traditions were disallowed, and as a result, many of them were lost. Colonisation entailed massacre, bloodshed, sickness, and loss for Aboriginal people (Memmi, page 120). Numerous Aboriginal civilizations and peoples exist. Aboriginal cultures survive and thrive in a diverse range of Australian communities. Aboriginal people with whom you work are not alike—their culture, their values and beliefs, their way of life and decision-making, and their relationships are all unique. As with Western and Eastern cultures, Aboriginal cultures share certain qualities and distinguish themselves in others, therefore it is critical to avoid making generalisations about Aboriginal cultures. While Aboriginal communities are diverse, many Aboriginal cultural elements are shared by all Aboriginal cultures and connect Aboriginal people through shared history and experiences. Understanding these cultural qualities and their contemporary significance for Aboriginal people is critical for cultural competency (Memmi, page 122). For thousands of years, Australia's indigenous people, the Aboriginal and Torres Strait Islander people, occupied lands with quite different borders than those that exist now, centred on deep cultural links with the land and water (Memmi, page 126). Despite colonisation's historical and ongoing effects, Aboriginal kinship networks, customs, and traditions continue to survive, and Aboriginal individuals, families, and communities remain strong and resilient. There is a wealth of literature about Victoria's violent colonial past, which includes massacres, missions, segregation, deaths in detention, and land rights.

3. In My Blood It Runs was filmed over a three-year period in Mpongwe, Sandy Bore Homeland, and Borroloola Community, Northern Territory, Australia. Maya, the director, has spent the last decade working with Arrernte Elders and families at an NGO called Alkylurea. This film grew naturally out of those interactions. The film's closeness and the sensitivity with which it depicts Dejuan and his family's complicated problems were reached through a long and collaborative process between the filming team and the family. The Arrernte and Garrwa families in the film, as well as the film's board of advisors, are integral collaborators who have been involved in extensive engagement throughout the production process. This has been a lengthy and ongoing process to ensure that everyone knows the rules of participation and their level of influence over how their tales and photographs are displayed. Several of the protocols' pillars include equitable credit for 'Collaborating Directors' and 'Advisors,' formal recognition of Traditional Owners of the land on which we filmed, meaningful and ongoing consultation, shared ownership and profit with those represented, capacity building for First Nations peoples on the film team, and a team structure that includes Indigenous and non-Indigenous creatives. The documentary takes a straightforward approach: we accompany Dejuan, a ten-year-old Indigenous child who is lively, mischievous, and intellectual, as he goes about his everyday life in Alice Springs. However, the consequence is somewhat complicated, as we see the world through Dejuan's eyes, a world divided into an Indigenous and a 'white people's' world. Dejuan's narrative demonstrates the difficulties Indigenous youngsters confront as they attempt to navigate two distinct worlds. On the one hand, he is an excellent hunter, is pursuing a career as a nageire, a traditional child healer, and speaks three languages. On the other side, Dejuan is continuously threatened with incarceration due to his 'failure' at school. They do not perceive Dejuan's strength or his ability to learn from his elders and land in school. They just perceive a troublemaker, which has a profound influence on his self-esteem. Rather of assisting a ‘struggling' pupil, the system labels him 'the problem.' As a result, Dejuan flees school. By watching this video, you will learn about the current impact of colonial baggage on the Indigenous population. It begins with a dysfunctional educational system that continues to deny Indigenous culture. Government regulations have pushed schools towards an Englishonly approach, limiting Indigenous language instruction to thirty minutes each day. Additionally, the history teachings have little to do with the history taught at home to Indigenous children. When Dejuan raises his hand to enquire about the 'history of white males,' he is simply ignored. While a single school in the outback cannot possibly represent an entire country, it does address some of the system's flaws. We discover how Dejuan's rights are often infringed or denied: the ability to exercise one's own religion, language, and culture. While the film continues to reveal old-state propaganda from the twentieth century, in which young Indigenous children are trained to behave like white people, one is left to question how little has changed in the intervening decades. Even though the education system is failing, Dejuan's family makes a concerted effort to encourage him to attend school, understanding that Indigenous children who do not attend school have a high danger of ending up in the criminal prison system. Unfortunately, the persistent prospect of incarceration or removal from assistance reminds the Elderly of a tragic past of Indigenous children being forcibly removed, popularly known as the 'Stolen Generations.' They attempt to warn Dejuan about the consequences of not attending school by showing him the documentary 'Australia's Shame'. As a result of the film's demand for change, In My Blood It

Runs will be accompanied by a multi-year impact campaign focused on three primary objectives: addressing racism, establishing an Aboriginal and Torres Strait Islander-led education system, and reforming juvenile justice. If the present system does not change, Indigenous peoples' rights will continue to be abused and Indigenous lives will be at risk.

4. Multiculturalism: Migration In some ways, our contemporary moment is one in which the multiculturalism ideology has become a political dogma (Scheck & Haggis, page 197). As with other government entities, the NPWS is governed by a slew of state and federal laws against discrimination based on ethnic origin, colour, religion, sex, age, or physical impairment. While such a situation is unquestionably a step forwards from the old ethos of assimilation or the White Australia Policy, it tends to obscure the long history of raciallybased conceptions of the Australian nation – notions that, as the emergence of extremist groups such as the League of Rights and One Nation demonstrates, continue to exert influence (Scheck & Haggis, page 199). To put 'White Australia' and its policy to the category of 'history' is naive. As historians frequently remind those who would listen, the past's legacy is lived out in the present. The use of problematic words to describe this complicated situation is as loaded with difficulties as it is politically imperative. As a result, challenges develop when arguing issues of cultural variety; difficulties that come today, as I strive to find proper terms for my report (Scheck & Haggis, page 200). Australia's public discourse is replete with rhetoric that denotes a division between migrants and a non-migrant mainstream. This distinction is eventually untenable for the reasons stated above. Only Aboriginal Australians are eligible to apply for non-migrant status (and indeed many of them have family connections with other parts of the world). As a result, I've used the phrases migrant and migrant heritage sparingly throughout this paper. My use of the term does not intend to categorise migrants, but rather to suggest that migration histories, whether manifested via lived experience or social memory, are important to the cultural experience of all non-indigenous Australians (Scheck & Haggis, page 202).

Racism and Gender Inequality: Racism is a significant predictor of Indigenous Australians' health, which may help explain the persistent disparity in health and socioeconomic outcomes between Indigenous and non-Indigenous Australians. We measured the population-based prevalence of racist experiences among Indigenous individuals in Victoria, Australia, and examined whether this prevalence was independent of socioeconomic determinants and lifestyle risk factors (Baker, Page 1). According to a recent national study, Aboriginal and Torres Strait Islander persons who have experienced prejudice had inferior health and wellbeing outcomes regardless of their age, location, or gender. Discrimination was shown to be associated with all the study's unfavourable effects. These include, but are not limited to, pain, low life satisfaction, psychological discomfort, anxiety, depression, cardiovascular disease, hypertension, hypercholesterolemia, and diabetes. Discrimination was more frequently reported by younger individuals, females, and residents of rural locations as opposed to metropolitan or regional areas. Significant discrimination against Aboriginal and Torres Strait Islander people, such as being denied employment or being discouraged from pursuing school. Around one in every five Australians has recently encountered a kind of substantial discrimination, which the research defines as severe unjust treatment, such as being refused a promotion or job or being discouraged from continuing school. Young individuals and Aboriginal people reported the most prejudice, with a significant increase in reported discrimination against Indigenous people. Indigenous Peoples encapsulate a delicate yet vital aspect of our shared humanity. They are invaluable in their variety as persons and communities (Baker, Page 2). Participation in development does not imply incorporation into the mainstream – on the contrary, it is our responsibility to ensure that Indigenous Peoples' human rights and human potential receive adequate

attention; that development policies recognise Indigenous Peoples' unique contribution and capacity; that policymakers understand the Millennium Development Goals and the concept of development in ways that support and engage indigenous culture; and that we become self-sufficient (Baker, Page 3). Men and women have varying statuses in many civilizations and cultures due to the distinct values and conventions linked to them. Women and men have been divided by colonial and dominant cultural norms and ideals such as purity and pollution, responsibility and asset, dependant, and breadwinner (Baker, Page 5).

Colonisation: Australia is a very young nation state, founded on colonialism and settler migration (Walter & Butler, p. 400). These beginnings establish the First Peoples of Australia, as well as Indigenous/settler and nation-state connections, as key tenets of current Australian civilisation. It is reasonable to assume that Australian sociology curricula would contain a sizable number of units and courses with Indigenous themes and material. Nevertheless, this is not the case (Walter & Butler, Page 402). Indigenous sociology is generally absent from postsecondary education's sociology curriculum. In this paper, we argue that the absence of Indigenous peoples is not a mistake but rather a result of the discipline's overall detachment from the critical social force of race. Apart from a continuous portrayal of Indigenous hardship, Indigenous and race relations

5. The film, in my opinion, effectively demonstrated the out-of-control nature of colonisation and ethical discrimination. I thought the director did an excellent job of capturing the true emotions that real people go through on a daily basis so that the rest of the world could see

the stress, struggle, and suffering that real people go through on a daily basis. To my surprise, I had no idea that this film was so eloquent in expressing how indigenous people face more than just discrimination, but also more serious issues with indigenous children and communities struggling to preserve their culture. I've personally faced discrimination, but I've never felt compelled to speak up because I assumed it would go unnoticed. However, I'm glad there are people out there speaking up for those who are unable to speak for themselves, and I was surprised by how well the film was received. My favourite scene in the movie was the protest. It instils courage and confidence in people to fight for their rights and justice. I would have liked to see a sequel to the film to raise awareness about additional issues that are hidden from the public eye....