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学术论文代写:澳洲土著人的发展和进步阶段

目前,土著人处于不同的发展和进步阶段。虽然有些人选择了西方教育的道路,但他们意识到,要在竞争激烈的世界中崛起,他们必须更加努力。在教育和专业方面取得卓越成就被视为成功加入主流的唯一途径。然而,很少有土著居民能够经受得住贫困、孤独和贫困的考验,因为他们自己的人民与他们断绝了关系。他们中的许多人在达到他们所设定的目标之前就屈服于压力。仍有相当多的人继续挣扎相信食物和体面的生活方式可以达到只有通过削减所有的禁忌文化根源和移动获得财富,令人羡慕的生活方式,他们的生活标准和经得起等于其他澳大利亚(澳洲本地标题和和解,2008)。

然而,越来越多的土著居民发现他们与自己的根断绝了关系,漂流在外。他们没有机会接触到他们的旧传统和文化习俗,也没有吸收更大主流的任何重要部分。他们几乎没有受过什么教育,也没有什么技能可以让他们获得有收入的生计,而且他们无法完全获得政府面向受益人的项目的全部进口。他们漂浮在水面上,不知道自己想要什么,如何获得它,以及谁可能是帮助他们获得它的手段(贝尔,1998)。

在第三个层次上,有些土著居民仍然坚持他们的旧方式。他们可能经历了一些缓慢的变化,但他们的立场也相当僵化,他们不想采取西方或文明世界的方式。他们乐于按照自己的方式处理棘手的地形。他们可能已经获得了文明世界的一些好处,比如交通、卫星通讯,甚至是某种程度的教育。然而,他们坚持自己的遗产浸染,传统上规定的土著世界的猎人和狩猎以及。他们把自己的故事围绕着每天发生的事件和普通人,试图使他们永远不朽。土著人相信,一旦有人说了一个关于某人的故事,他们就不可能受到任何伤害(埃德加,1980)。

当代土著人民的这三个阶段是同时存在的,澳大利亚政府正在尽最大努力以他们所能接受的社会文化方式为他们的家庭带来和谐和明智的利益。事实上,大多数社会工作者都接受过培训,以确保以可持续的方式为东道国和受援国人民提供最好的服务。

学术论文代写:澳洲土著人的发展和进步阶段

Currently, there are aborigines at various stages of development and progress. While there were some who had opted for taking up the pathway of western education, they realized that to rise up in the competitive world, they would have to work harder. Attaining excellence in education and professionalism was seen as the singular route to joining the mainstream successfully. However, there were very few of the aborigines who could stand the tests of deprivation, poverty, loneliness, because their own people had disowned them. Many of them succumbed to the pressures before they could attain what they had set out to achieve. Yet there are a sizeable number who continue to struggle in the belief that the way to sustenance and a respectable living can be attained only by shedding all the inhibitions of their cultural roots and moving on to gain wealth, an enviable lifestyle by their standards of living and be able to stand equal to other Australians (Australians for Native Title and Reconciliation, 2008).
However, there are a larger proportion of the population of aborigines that have increasingly found themselves cut off from their roots and cast adrift. They do not have access to their old traditions and cultural mores and neither have they imbibed any significant part of the larger mainstream. They have little education, few skills that can get them gainful livelihoods and they are unable to access completely the full import of the beneficiary oriented programs of the government. They are afloat with no idea of what they want and how they are to obtain it as also who could possibly be the means of helping them obtain it (Bell, 1998).
On the third level, there are those aborigines who continue to stick to their old ways. They may have undergone some slow changes, but they are also quite rigid in their stance that they do not want to adopt the ways of the western or the civilized world. They are happy in dealing with their tough terrain on their own terms. They may have acquired some of the benefits of the civilized world like transportation, communication through satellite and even some level of education. Yet they stick to their own heritage steeped, traditionally ordained aborigine world of the hunter and the hunted as well. They spin their stories around every day events and ordinary people with the attempt to immortalize them for all time. It is the Aborigine belief that once a story has been said about someone, there is no way that any harm can befall them (Edgar, 1980).
All three stages of the contemporary aborigine exist side by side and the Australian government is doing its best to bring about a harmonious and judicious delivery of benefits to their door in a manner that is socio-culturally acceptable to them. In fact, most social workers are trained to ensure the delivery of the best services in a sustainable manner for the host as well as the recipient populations.