Podcasts about pitjantjatjara

Song propelled Morris Stuart from his early life shepherding sheep in British Guyana to an unlikely love story in London. In his retirement, he found himself shaping a choir of Central Australian Aboriginal women, who had been breathing life into 138-year-old Lutheran hymns.Morris Stuart met his Australian wife, Barbara in London in the 1960s.The pair led a youth group attached to a nearby church, and initially tried to ignore their growing feelings for each other.Morris was a young, Guyanese activist who was descended from African slaves, and wasn't ready to face the social reality of marrying across racial lines.Morris and Barb fell in love and married several years before the film Guess Who's Coming to Dinner? was released, and featured at several screenings in London, where community members could ask them questions as a real life, interracial couple.The couple went on to have four children and moved to Australia, where Morris became a pastor with a community church in Melbourne.In their retirement, Morris and Barbara developed relationships with the Warlpiri community in Central Australia. They arrived in Alice Springs in 2005 and Morris started recruiting for a choir.More Indigenous communities started joining in and Morris formed the Central Australian Aboriginal Women's choir.They performed hymns brought by German Lutheran missionaries to the region in the late 19th Century, which were translated into Pitjantjatjara and Western Arrernte.The choir's biggest achievement is a tour to Germany in 2015 — to perform the hymns that had all but vanished from use in Germany, but have been preserved in the Central Australian desert for 138 years.Follow the Central Australian Aboriginal Women's Choir on Facebook.Watch the documentary about the Central Australian Aboriginal Women's Choir tour to Germany, The Song Keepers. This episode of Conversations touches on heritage, epic life story, origin stories, church, personal stories, childhood and reflection.

In this episode of the Black Magic Woman Podcast, I sit down with the talented group Dem Mob, a rising Indigenous hip-hop band making waves in the Australian music scene. Dem Mob, formed in 2019, began as a school project aimed at re-engaging Indigenous youth through music and culture. Today, they've transformed into a powerhouse collective, bringing Aboriginal language and culture to the forefront of their music, blending English and Pitjantjatjara languages to reach diverse audiences. In our yarn, we discuss the group's origins, their mission to inspire Indigenous youth, and the importance of integrating culture with education. They share how music provided them an escape and a path to empowerment, overcoming the challenges of mainstream education systems that often leave Indigenous students feeling disconnected. Now, with award-winning tracks and performances at major events like SXSW Sydney, Dem Mob continues to inspire and give back to their communities. Tune in to hear about their journey, their dedication to culture, and their vision for the future. Don't miss this opportunity to learn more about Dem Mob's powerful music and message.  Links & Resources: DEM MOB Instagram: https://www.instagram.com/dem_mob/?hl=en DEM MOB Spotify: https://open.spotify.com/artist/4aciJpcM8WNsBXP4dQv9yM?si=QIwlH1MwTBmdLSYgpCk3Ng Website: www.blackmagicwoman.com.au Follow us on Instagram - @blackmagicwomanpodcast The Black Magic Woman Podcast is hosted by Mundanara Bayles and is an uplifting conversational style program featuring mainly Aboriginal guests and explores issues of importance to Aboriginal people and communities.  Mundanara is guided by Aboriginal Terms of Reference and focusses more on who people are rather than on what they do. If you enjoyed this episode, please ‘Subscribe' on Apple Podcasts or ‘Follow' on your Spotify app and tell your friends and family about us! If you'd like to contact us, please email, info@blackmagicwoman.com.auSee omnystudio.com/listener for privacy information.

On 15 October 2023 we will mark the 70th anniversary of the first mainland British nuclear test in Australia, at Emu Field in South Australia, on the country of the Pitjantjatjara and Yankunytjatjara peoples. This week, parliamentarians have the opportunity to hear from Yankunytjatjara, Antikarinya, and Pitjantjatjara woman and nuclear test survivor, June Lennon, who was four months old, in October 1953, when the Totem 1 nuclear bomb was detonated at Emu Field. We should never forget that Ms Lennon's family and First Nations people were treated abysmally in this matter – given no proper warning or protection, let alone consultation and prior informed consent in relation to the profoundly harmful and toxic use of their country. There is no disputing the fact that the British and Australian governments were utterly carless in their consideration of Aboriginal people. Through these secret nuclear weapons test, which were not sanctioned by an Australian cabinet or parliamentary process, Aboriginal people experienced dispossession and displacement, and their sacred lands were irrevocably poisoned. The truth about the tests and their impact was covered up, and the severe injustice went unrecognised and unaddressed for decades. Indeed, it is not well understood or acknowledged in Australia today. From: ICAN Australia media release Jun 15 2023

Dem Mob is an Aboriginal hip hop group from the Anangu Pitjantjatjara Yankunytjatjara Lands (APL), first to rap in the Pitjantjatjara language. - サウンドエンジニアの安齋直宗さんが担当する『Music File』。第529回目のアーティストは、先住民のヒップホップグループ、デム・モブ。

Acknowledgement of Country// Headlines// Alison Thorne: 2021 death of Aboriginal woman at Dame Phyllis//Alison Thorne (ISJA, fSP, retired CPSU Unionist) joined the program to discuss an ongoing inquest into a tragic death in custody. First Nations listeners are advised that this conversation contains names of people who have died. Heather Calgaret, a proud Noongar, Wongi, Yamatji and Pitjantjatjara woman tragically died in custody while incarcerated at the Dame Phyllis Frost Centre in 2021. Alison gives background to the case, and encourages listeners to attend the last day of hearings in support. Joe Lorback speech: Disrupt and S11//A speech from Joe (Renegade Activists) at the Free Palestine Rally this Sunday 15th September comparison between Disrupt Land Forces protests to the S11 protests 20 years ago, condemning the increasingly violent actions of the Victoria Police and the Victorian governments complicity in genocide. Land Forces Discussion and Poems//Nita and Jesse have a conversation on Police violence and the military industrial complex, followed by two poems:'I am the pain and nothing else/my son told me I am depressed' by Samia MikhailNaarm-based Lebanese filmmaker Samia says has been writing her opinion since the age of ten, and that this poem is her opinion from the perspective of a mother dedicated to the mothers of Gaza. Just as relevant today, this poem was originally written in Arabic and recorded after the Free Palestine Rally held on the 3rd of December 2023.'The End' by Wislawa Szymborska Read by Lesley Walker at Mothers Rebellion event with Disrupt Land Forces, last Friday 13th Sept. Thanks to 3CR Volunteer Marion for recording this event. Pilar Aguilera: Chile History, memory and Lessons For Organising//Jesse and Nita speak with comrade Pilar Aguilera, Co-Founder of the National Campaign for Truth and Justice in Chile, who discusses the importance of memory, contextualising the history of Chile (1973 Coup, 2019 Social Uprising, current campaign to extradite Adriana Rivas from Australia).  She also talks about the free upcoming film screening event, with open discussion, photo exhibition, and food, and why we must reflect on the past to call for justice and organise social movements under increasing government repression. All welcome. Community events//AnnouncementsWeds - CFMEU 'Line in the Sand' Rally, 11am Trades Hall Weds - Last day of hearings into the death in custody of First Nations woman Heather Calgaret, Coroner's Court Docklands Weds - Rising Tide: The First Wave film screening at CERES learning centre in Brunswick East at 7:00pm Ongoing - Refugee encampment at Home Affairs office, 808 Bourke street Docklands where refugees have been camping for more than 9 weeks now demanding visas after 12 years in limbo and finally  Songs//Cannot Buy my Soul - Archie RoachMawtini - Performed by Egyptian musician Mohamed Yousef 

When I describe BIGhART to folks in the US they accuse me of making it up. In this episode re-broadcast Scott Rankin, BIGhART's founder, describes how this expansive, constantly morphing, multi-disciplinary, thirty-year long enterprise became one of the world's leading arts and social change organizations.This is first of two episodes featuring Scott. You can listen to Chapter 2 HEREBIOScott co-founded Big hART with friend John Bakes in 1992. As CEO and Creative Director, Scott leads the overarching vision for all Big hART projects – from pilot through to legacy. A leader and teacher in the field of social and cultural innovation, Scott provides daily mentorship and knowledge transfer to all Big hART staff so that they can in turn lead our projects with confidence.An award winning writer and director in his own right, Scott's works have been included many times in major arts festivals. His reputation is built on a quarter of a century of work, creating, funding and directing large-scale projects in diverse communities with high needs, in isolated settings.Big hART is Scott's passionate contribution to the arts and society.Notable MentionsBIGhART: Authentic, high-quality art made with communities.Big hART brings virtuosic artists into communities to collaborate and create authentic stories which illuminate local injustice. We present these stories to mainstream audiences to help raise awareness. This builds public support for change and helps to protect vulnerable people.Everyone, everywhere has the right to thrive.Big hART works with communities experiencing high levels of need. Rather than focusing on the problem, our unique non-welfare projects build on community assets, strengthening vulnerable individuals, and creating long term attitudinal shifts. Our hope is for all communities to flourish.Positive, generational change begins as a cultural shift.Big hART designs and delivers transformative projects to address complex social issues. Our cultural approaches are evaluated and acknowledged as best practice. Decision makers seeking better solutions can use our award winning projects to help develop new and better policy. We aim to drive generational change.Ngapartji Ngapartji: Big hART designed the Ngapartji Ngapartji project to raise awareness of Indigenous language loss, and the lack of an national Indigenous languages policy. In order to create visibility around these issues, we launched a language and culture teaching portal, offered audiences the chance to learn Pitjantjatjara through a small teaching show, created short teaching films, as well as music and CDs with a Pitjantjatjara choir. We made a high profile documentary, and finally, a large award winning touring show for national festivals. By creating this range of art products, we attracted exceptional media and gained high level political interest in the issue. This assisted in driving a new Indigenous language policy and increased funding to help prevent language loss.Trevor Jamieson is a veteran of stage and screen with over 25 years of experience in the entertainment industry, and a long time creative partner with BIGhART. He is known as an Actor, Dancer, Musician and Storyteller and his portrait, taken by Brett Canet-Gibson, took out the People's Choice award for the 2017 National Portrait gallery exhibition in Canberra.Trevor is not only an accomplished actor but is also known for...

Ceramicist Vipoo Srivilasa's work is beautiful, playful and highly technical…and he's having a moment, featuring in several exhibitions this year including the MAKE Award, Generation Clay and re/JOY. His work is a beacon of light and happiness in dark times.We swing by the National Aboriginal and Torres Strait Islander Art Awards (NATSIAA) in Darwin, where artist Noli Rictor, a Pitjantjatjara man from Tjuntjuntjara in Western Australia, won the overall award for his work on canvas, Kamanti.Plus, the woodcuts, and etchings of the master artist Albrecht Durer connect us with the material Renaissance world in Europe. Daniel speaks with Professor Jenny Spinks from Melbourne University.

In the Pitjantjatjara communities of Anangu Country on the edge of the Nullarbor Plain, cancer rates are higher than elsewhere in Australia. This is the legacy of nuclear testing by the British government, which staged seven atomic explosions between 1956 and 1963, contaminating the land.  Thanks to nuclear engineer and whistleblower Alan Parkinson, we know that the cleanup, in his words, was more of a “cover up”, with cost-cutting measures putting communities at further risk.   As Australia stares down the barrel of a climate crisis, and with the climate wars back in the news – blowing the whistle on environmental harms is more important than ever.  Today, senior lawyer at the Human Rights Law Center and contributor to The Saturday Paper, Regina Featherstone, on how whistleblowers are an untapped resource in the pursuit of a safer climate. Socials: Stay in touch with us on Twitter and Instagram Guest: Senior lawyer at the Human Rights Law Center and contributor to The Saturday Paper, Regina Featherstone.

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Acknowledgement of Country// Headlines// This morning we are joined by Marcelle Mogg, CEO of Mental Health Victoria, the states peak body for mental health…specialising in policy, advocacy, training and research. Today Marcelle will expand on concerns, shared across the sector, regarding the Victorian Government's failure to allocate funding to key supports recommended by Royal Commission into Victoria's Mental Health System in 2021.// James of 3CR's Out Of The Blue, speaks with US writer and journalist Sabrina Imbler about their new book that that fuses science and memoir to compare the lives of sea creatures to their own. In this excerpt, James uncovers how queer the oceans really are. Sabrina's book is How Far The Light Reaches, published in Australia as My Life In Sea Creatures. James begins the conversation by asking Sabrina about her connection to the ocean.//  Nerita Waight, CEO of the Victorian Aboriginal Legal Service, takes us through VALS' response to this year's federal budget. While the budget included funding for a suite of family violence-related reforms, the wellbeing of Aboriginal women and children were shamefully neglected despite a dire need for culturally safe legal support and representation. Nerita also provides insight into the relationship between a lack of consideration for Aboriginal women and families at the federal and state level and the ongoing coronial inquest into the death in custody of proud and much loved Yamatji, Noongar, Wongi and Pitjantjatjara woman Heather Calgaret.// Kate aka Perno is a queer, disabled activist who joins us today to speak about Myalgic Encephalomyelitis/Chronic Fatigue Syndrome (ME/CFS) during ME/CFS Awareness Week (12 -19 May). We will discuss international and evidence based guidelines and how australia has lagged in this area, how to reconnect with who you are while living with ME/CFS, and how we can learn more. Kate has also worked as a former nurse, a peer worker in drug harm reduction, been a fierce advocate for dancefloor safety through Cool Room and Safety Mates.// Deanna Grant-Smith, Professor of Management in the School of Busines & Creative Industries, University of the Sunshine Coast, speaks with us about the federal Labor government's budget allocation for Commonwealth Prac Payments, intended to support students with mandatory placement requirements across the fields of teaching, nursing, midwifery and social work. Though this addition to the budget will provide some relief for students expected to undertake otherwise unpaid placements, advocates and professional bodies have raised concerns that the payments fall short of a liveable income and fail to assist students across a broad range of degrees with placement requirements.//

*Content Warning: This episode of Doin' Time may contain audio images of Aboriginal and Torres Strait Islander people who have died, and discussion of Deaths in Custody.On this show Marisa is joined by Sarah Schwartz, the manager of the Wirraway Police and Prison Accountability Practise at the Victorian Aboriginal Legal Service, and a lecturer at the Melbourne Law School. Following on from last weeks discussion, they talk about inquests into deaths in custody, and how the state of the parole system has been a causal factor in some of these cases. The conversation includes a discussion about Heather Calgaret, a Yamatji, Noongar, Wongi and Pitjantjatjara woman who died in custody in 2021. Heather had been eligible for parole for nearly a year, but rermained in prison because she had no suitable place to live. Marisa also reads some extracts from  People with Disability Australia's formal response to The Disability Royal Commission. 

This week on the program we take a deep dive into Victoria's parole system.First we hear an interview by 3CR Broadcaster Priya Kunjan with Karen Fletcher, Executive Officer of Flat Out about the impact of compounding and increasing barriers to parole on incarcerated people in Victoria.Then we hear Marisa from 3CR's Doin Time show speaking with Sarah Schwartz, manager of the Wirraway Police and Prison Accountability Practice at the Victorian Aboriginal Legal Service and lecturer at Melbourne Law School about the upcoming coronial inquest into the November 2021 death in custody of Yamatji, Noongar, Wongi and Pitjantjatjara woman Heather Calgaret.The recent statement issued by Heather's family and VALS ahead of the inquest can be found here.

Problems with parole in Victoria, Non-binary + women of colour caucus, Premier's Iftar boycott, Community sector workers for Palestine, Yoorrook inquiry on economic prosperity Acknowledgement of Country//  News/Headlines//  Karen Fletcher - Flat Out Karen Fletcher, Executive Officer of Flat Out, joins us to discuss Victoria's parole system, unpacking issues with the opaque parole application process and the compounding impact that stringent preconditions have on successful outcomes for people who are incarcerated in the state of Victoria. This interview occurs in the wake of a decision made at the directions hearing into the death in custody of Yamatji, Noongar, Wongi and Pitjantjatjara woman Heather Calgaret's in Sunshine Hospital in November 2021 while she was incarcerated at Dame Phyllis Frost Centre. The directions hearing established that Victoria's parole system will be under scrutiny as part of the coronial inquest into Ms Calgaret's death, which will commence on April 29, 2024. Read the media release issued by Ms Calgaret's legal team at the Victorian Aboriginal Legal Service here.//  Huong - NBWOC Caucus Huong will chat to us about the Non-Binary + WOC caucus happening today from 6pm - 9pm. The caucus will focus on experiences of participating in activism and politics and state ''come with an intention to get cosy and, with your wildest dreams for a more just world.'' Our interview will discuss power sharing and marginilisation within social movements, and what it means to be in struggle with one another.//  Mohammad Helmy - Premier's Iftar Boycott Community organiser Mohammad Helmy speaks with us about the development of an open letter from a wide range of individuals and organisations in Victoria's Muslim community to boycott this year's Premier's Iftar in the face of Victorian Government inaction in response to Israel's genocidal siege on Gaza. As of yesterday, there have been widespread calls within the Victorian and New South Wales Muslim communities to boycott both Labor Party Premiers' Ramadan events, and prominent organisations including the Australian National Imams Council and Islamic Council of Victoria have both publicly declined to attend.//  Monica - ASU4Palestine Monica is a unionist and member of ASU4Palestine and has worked in community and social services coming up to 10 years. Monica speaks to us about how ASU members working in Social and Community Services took unprotected industrial action and walked out of work for Palestine last Thursday 22nd at 1pm. Workers walked off the job and protested outside the Victorian Council of Social Service to demand peak bodies and workplaces break their silence, many who claim to be human rights and social justice focused, but who have largely remained silent about the genocide. [open letter] //  Commissioner Travis Lovett - Yoorrook On the 14th February 2024, Victoria's truth telling commission ‘Yoorrook' released an issues paper investigating systemic injustice experienced by First Peoples in economic life. Today we are joined by Kerrupmara Gunditjmara Traditional Owner and Yoorook Justice Commissioner Travis Lovett to discuss historic and current economic injustices experienced by First Nations people in so-called Australia, and some of the ways the Commission seeks to identify solutions. Commissioner Lovett maintains a strong connection with his Community and culture, and holds a deep knowledge of the history of First Peoples in Victoria.You can submit to the Yoorrook Justice Commission here.// Coronial Inquest #JusticeforWalker Importantly, Coronial Inquest into the death of Kumanjayi Walker continues today at 10:30am AEST. Where counsel for the other parties will cross examine Rolfe until Friday. We extend our love and care to Kumanjayi's families. You can show support and bear witness through the livestream, and follow Justice for Walker + twitter, and Dhadjowa will also be tweeting during the inquest.// Support13 Yarn on 13 92 76 and YarningSafenStrong on 1800 959 563 are available to mob 24/7 today and always. SuicideLine Victoria 1300 651 251 is available to everyone 24/7 for support.//

Join Ingrid Goetz, Vernon-Roberts Assistant Curator of Decorative Arts & Design, as she discusses some new additions in Gallery 12. Image: Selinda Davidson, Pitjantjatjara people, South Australia, born Mparntwe (Alice Springs), Northern Territory 1994, Tali Tjuta 2, 2021, Adelaide, blown glass, high fire enamel, 39.0 x 23.0 x 22.0 cm (irreg), 31.5 x 57.0 x 37.5 cm (box); Acquisition through Tarnanthi: Festival of Contemporary Aboriginal & Torres Strait Islander Art supported by BHP 2022, Art Gallery of South Australia, © Selinda Davidson.

Scott Rankin: When I describe BIGhART to folks in the US they accuse me of making it up. In this episode Scott Rankin, BIGhART's founder, describes how this expansive, constantly morphing, multi-disciplinary, thirty-year long enterprise became one of the world's leading arts and social change organizations.BIOScott co-founded Big hART with friend John Bakes in 1992. As CEO and Creative Director, Scott leads the overarching vision for all Big hART projects – from pilot through to legacy. A leader and teacher in the field of social and cultural innovation, Scott provides daily mentorship and knowledge transfer to all Big hART staff so that they can in turn lead our projects with confidence.An award winning writer and director in his own right, Scott's works have been included many times in major arts festivals. His reputation is built on a quarter of a century of work, creating, funding and directing large-scale projects in diverse communities with high needs, in isolated settings.Big hART is Scott's passionate contribution to the arts and society.Notable MentionsBIGhART: Authentic, high-quality art made with communities.Big hART brings virtuosic artists into communities to collaborate and create authentic stories which illuminate local injustice. We present these stories to mainstream audiences to help raise awareness. This builds public support for change and helps to protect vulnerable people.Everyone, everywhere has the right to thrive.Big hART works with communities experiencing high levels of need. Rather than focusing on the problem, our unique non-welfare projects build on community assets, strengthening vulnerable individuals, and creating long term attitudinal shifts. Our hope is for all communities to flourish.Positive, generational change begins as a cultural shift.Big hART designs and delivers transformative projects to address complex social issues. Our cultural approaches are evaluated and acknowledged as best practice. Decision makers seeking better solutions can use our award winning projects to help develop new and better policy. We aim to drive generational change.Ngapartji Ngapartji: Big hART designed the Ngapartji Ngapartji project to raise awareness of Indigenous language loss, and the lack of an national Indigenous languages policy. In order to create visibility around these issues, we launched a language and culture teaching portal, offered audiences the chance to learn Pitjantjatjara through a small teaching show, created short teaching films, as well as music and CDs with a Pitjantjatjara choir. We made a high profile documentary, and finally, a large award winning touring show for national festivals. By creating this range of art products, we attracted exceptional media and gained high level political interest in the issue. This assisted in driving a new Indigenous language policy and increased funding to help prevent language loss.Trevor Jamieson is a veteran of stage and screen with over 25 years of experience in the entertainment industry, and a long time creative partner with BIGhART. He is known as an Actor, Dancer, Musician and Storyteller and his portrait, taken by Brett Canet-Gibson, took out the People's Choice award for the 2017 National Portrait gallery exhibition in Canberra.Trevor is not only an accomplished actor but is also known for his ability on the guitar and didgeridoo. Trevor has also...

Thank you for listening to this track produced by the Art Gallery of South Australia. Elizabeth Close, Pitjantjatjara and Yankunytjatjara artist, discusses her new sculptural work SandWoman on display in Gallery 22 as part of Tarnanthi at AGSA . This work was developed through the Guildhouse Catapult + Tarnanthi 2023 mentorship. For more information visit agsa.sa.gov.au

In this episode, we're chatting with our intrepid traveller Penny, who is on the trip of a lifetime around Australia with her family! After setting off in August 2023 for a 5-month road trip around the country, Penny and her family are discovering parts of Australia that they've never been to before, encountering different languages and cultures, and experiencing all the fun, challenges and practical considerations of travelling with a camper trailer in tow. Have a question for Penny about her trip? Get in touch or join our Facebook group, Language Lovers AU Community, to connect with other like-minded language lovers in Australia and abroad. Episode Links About Kungarakan country - Kungarakan Culture and Education Association (NT) Ikara-Flinders Ranges National Park - National Parks and Wildlife Service (SA) Wilpena Pound (SA) Coober Pedy (SA) Uluru-Kata Tjuta National Park - Parks Australia (NT) Language | Uluru-Kata Tjuta National Park (NT) - palya means ‘hello' (and can also be used for ‘goodbye', ‘thank you' and ‘finish') in Pitjantjatjara and Yankunytjatjara Watarrka National Park (NT) Bush Food of Australia aka Bush Tucker - Welcome to Country 10 ways Aboriginal Australians made English their own - The Conversation What is the Indigenous voice to parliament, how would it work, and what happens next? - The Guardian Kakadu National Park (NT) Royal Flying Doctor Service Country kids return to online classrooms as School of the Air starts new year - ABC News Follow Penny's trip on Instagram: @lingo_mama | @wandering_wilstones

In this episode of HIV unmuted, the award-winning IAS podcast, we take a deep dive into the breaking science being released at IAS 2023 and explain why these breakthroughs are so important for people living with and affected by HIV.   Set in Australia, a country that is closing in on the elimination of HIV transmission, the conference highlights the latest research, including more hope for an HIV cure, expanding prevention options and insights into mpox. Guests also give us insight into exciting studies on prevention strategies for cardiovascular disease and post-treatment control of HIV in children who are treated early on.   These studies move us in the right direction. Yet, as our last guest makes clear, scientific advances alone can only get us so far. We must address persisting inequalities that remain in the HIV response. And we must put people first.   Meet our guests: Gracia Violeta Ross Quiroga, Programme Executive at the World Council of Churches, describes the potential life-changing impact the cutting-edge research has on herself and other people living with HIV. She tells us what it was like to grow up in a conservative Bolivia in the early 2000s without access to life-saving HIV treatment. Sharon Lewin, IAS President, IAS 2023 International Co-Chair and Director of the Peter Doherty Institute for Infection and Immunity, helps us understand the scientific significance of the breaking science.   James Ward, a Pitjantjatjara and Nukunu man, who is also an infectious diseases epidemiologist and the Director of the Poche Centre for Indigenous Health at the University of Queensland, tells us why the latest science doesn't always reach vulnerable communities. 

On this highlights episode of the show, Daniel speaks to guests Sally Scales and Nici Cumpston about the meteoric rise of the Pitjantjatjara artist Betty Muffler. Betty is a ngangkari (a traditional doctor) — a fact intrinsic to her work. Plus, we visit the studio of miniaturist Natasha Bieniek and speak to author Claire Roberts about the influence of China on the painter Ian Fairweather.

On this highlights episode of the show, Daniel speaks to guests Sally Scales and Nici Cumpston about the meteoric rise of the Pitjantjatjara artist Betty Muffler. Betty is a ngangkari (a traditional doctor) — a fact intrinsic to her work. Plus, we visit the studio of miniaturist Natasha Bieniek and speak to author Claire Roberts about the influence of China on the painter Ian Fairweather.

In 1934, Pitjantjatjara man Yukun was killed in a police shooting at Uluru. For decades, his remains were kept in a museum. After a journey of discovery involving a long-lost diary and a forensic search of hundreds of Aboriginal remains, Yukun has finally been laid to rest by his descendants – nearly 90 years after his death.In this episode from October, Indigenous affairs editor Lorena Allam finds out what really happened to Yukun, and travels to Uluru to witnesses his return home

Lou Turner is a proud Anangu father with Pitjantjatjara connections to Docker River and Mutitjulu communities. In this episode, Lou shares his journey of ‘walking in two worlds', and the hopes and challenges he faces as an Aboriginal father in contemporary Australia. He provides insights into his experience as a descendant of the Stolen Generation and shares the hopes that he has for his children and community. This conversation will help to develop your understandings of and ability to connect with Aboriginal and Torres Strait Islander fathers in your work.

In 1934, Pitjantjatjara man Yukun was killed in a police shooting at Uluru, with his remains then dug up and kept in museums for decades. After a journey of discovery involving a long-lost diary and a forensic search of hundreds of Aboriginal remains, Yukun has finally been laid to rest by his descendants – nearly 90 years after his death.Indigenous affairs editor Lorena Allam speaks to Yukun's family and historian Mark McKenna about what really happened to Yukun, and the journey to bring him home

It's Gifted, Talented & Neurodiversity Awareness Week; and we're Bringing Joy & Equity in Focus with this year's theme. As a proud partner of The G Word, Our Gifted Kids is delighted to raise awareness once again with a whole week of podcasts. Actually, 6 episodes! Where we talk about #gifted joy! Podcast Line Up Marc Smolowitz introduces the week with - #064 Gifted Talented & Neurodiversity Awareness Week does #giftedjoy Monday #065 Gifted Joy & Gifted Play; Why it's Different w/ Kate Donohue Tuesday #066 Why Gifted Folk Need Board Games! w/ Justin Ratcliff Wednesday #067 How to Express Your Gifted Self with Digital Music & Art w/ Johannes Dreyer Thursday #068 A Higher Skate of Mind for Gifted Kids w/ Josh Smith Friday #069 Why Dungeons & Dragons is Gifted Bliss w/ Sam Young Enjoyed the podcasts? Our online community is currently open until midnight Thursday 3 November! Find out more here! Or subscribe, join our online community or get freebies, say thanks at ourgiftedkids.com Please leave a review on your podcast player and help parents find us! Our GTN Awareness Week Links Sign up for free virtual events at Gifted Talented Neurodiverse Awareness Week Subscribe to Our Gifted Kids Sign up for Our Gifted Kids Online Communities Marc Smolowitz & The G Word Kate Donohue & Dynamic Parenting Justin Ratcliff's Favourite Board Game Links: boardgameoracle.com boardgamegeek.com Johannes Dreyer & Beat Frequency Mentoring Josh Smith & Free Mind Skate School Sam Young & Young Scholars Academy Bio Kate Donohue Kate has been working in the disability sector for more than 20 years. She has been a DIR therapist, kindergarten and school teacher, service leader, mentor, support worker and public speaker & presenter.  Kate was raised in rural SA and was a first-generation university attendee. She taught on Pitjantjatjara land, leading the special needs programs and co-facilitating the aboriginal inclusion programs with Aboriginal elders. Kate is grateful to be able to live and work on Kaurna land. Her passion developed from her experiences of growing up 'thinking, learning and experiencing my world differently'. She found ways to thrive in her own unique way in a world that is not designed for people who are different. This gives her valuable insights and a natural ability to relate. Kate's work experiences include researching disability inclusion in Norway, working with youth at risk in Canada and supporting children with severe and complex needs in the Cook Islands and rural Australia. Kate has facilitated many parent support groups and committees.   Kate's learning journey really began when she became a parent to 2 neurodivergent girls and began to explore her own neurodivergence from a neurodivergent-affirming perspective. Kate has supported hundreds of neurodivergent people and their families, educators, therapists & employers in the last 20 years. Kate has a deep understanding of neurodivergence which she uses to mentor, educate and support regardless of where people are on their journey. Hit play and let's get started!

Aggie Saunders May is a student from the Alice Springs Language Centre and shares with us the Pitjantjatjara and Yankunytjatjara language from central Australia.

Note: ‘Social and emotional wellbeing' is the foundation for physical and mental health for Aboriginal and Torres Strait Islander peoples. It is a holistic concept which results from a network of relationships between individuals, family, kin and Community. It also recognises the importance of connection to Land, culture, spirituality and ancestry, and how these affect the individual. Building the cultural capacity of an organisation is an important step in supporting Aboriginal and Torres Strait Islander self-determination and wellbeing. In this episode, Lou Turner and Nancy Jeffrey discuss how they'll be guiding Emerging Minds' partnerships and implementation work to better support the mental health and wellbeing needs of Aboriginal and Torres Strait Islander communities. Lou Turner is a proud Anangu father with Pitjantjatjara connections to Docker River and Mutitjulu communities. Lou shares his hopes for his work with Emerging Minds; and discusses the journey of ‘walking in two worlds' to promote and realise intergenerational healing opportunities for Aboriginal and Torres Strait Islander children and families, and the generations to come. You'll also hear from Nancy Jeffrey, a proud Woolwonga woman from the Northern Territory who lives and works on Larrakia Country. Nancy shares her passion for supporting the social and emotional wellbeing  of Aboriginal and Torres Strait Islander children and families, and the cultural protocols that have helped her work in rural and remote communities. Nancy has a long history in supporting infants and children's mental health and the work of Emerging Minds – she has been a member of our Aboriginal and Torres Strait Islander Social and Emotional Wellbeing National Consultancy group since it began in 2019. In this episode, Nancy and Lou share the hopes and worries they have for their First Nations communities. They also outline steps and strategies that non-Indigenous practitioners can use to support Aboriginal and Torres Strait Islander children and families' mental health and wellbeing. In this episode you will learn: why it's important to understand the impact of colonisation and how intergenerational trauma plays out in Aboriginal and Torres Strait Islander communities [07:21] how mental health impacts and interacts with Aboriginal and Torres Strait Islander concepts of social and emotional wellbeing [11:56] the importance of understanding ‘double stories' when supporting Aboriginal and Torres Strait Islander families [15:10] practical steps you can take to build confidence in supporting Aboriginal and Torres Strait Islander children and families [16:24] Further information and resources: A story of two-way learning and healing (podcast) In focus: Aboriginal and Torres Strait Islander children (article) Improving the social and emotional wellbeing of Aboriginal and Torres Strait Islander children (online course)

Note: ‘Social and emotional wellbeing' is the foundation for physical and mental health for Aboriginal and Torres Strait Islander peoples. It is a holistic concept which results from a network of relationships between individuals, family, kin and Community. It also recognises the importance of connection to Land, culture, spirituality and ancestry, and how these affect the individual. Building the cultural capacity of an organisation is an important step in supporting Aboriginal and Torres Strait Islander self-determination and wellbeing. In this episode, Lou Turner and Nancy Jeffrey discuss how they'll be guiding Emerging Minds' partnerships and implementation work to better support the mental health and wellbeing needs of Aboriginal and Torres Strait Islander communities. Lou Turner is a proud Anangu father with Pitjantjatjara connections to Docker River and Mutitjulu communities. Lou shares his hopes for his work with Emerging Minds; and discusses the journey of ‘walking in two worlds' to promote and realise intergenerational healing opportunities for Aboriginal and Torres Strait Islander children and families, and the generations to come. You'll also hear from Nancy Jeffrey, a proud Woolwonga woman from the Northern Territory who lives and works on Larrakia Country. Nancy shares her passion for supporting the social and emotional wellbeing  of Aboriginal and Torres Strait Islander children and families, and the cultural protocols that have helped her work in rural and remote communities. Nancy has a long history in supporting infants and children's mental health and the work of Emerging Minds – she has been a member of our Aboriginal and Torres Strait Islander Social and Emotional Wellbeing National Consultancy group since it began in 2019. In this episode, Nancy and Lou share the hopes and worries they have for their First Nations communities. They also outline steps and strategies that non-Indigenous practitioners can use to support Aboriginal and Torres Strait Islander children and families' mental health and wellbeing. In this episode you will learn: why it's important to understand the impact of colonisation and how intergenerational trauma plays out in Aboriginal and Torres Strait Islander communities [07:21] how mental health impacts and interacts with Aboriginal and Torres Strait Islander concepts of social and emotional wellbeing [11:56] the importance of understanding ‘double stories' when supporting Aboriginal and Torres Strait Islander families [15:10] practical steps you can take to build confidence in supporting Aboriginal and Torres Strait Islander children and families [16:24] Further information and resources: A story of two-way learning and healing (podcast) In focus: Aboriginal and Torres Strait Islander children (article) Improving the social and emotional wellbeing of Aboriginal and Torres Strait Islander children (online course)

Painting Country is about more than words can convey. It is at the heart of some of Australia's most vital creative, cultural and political movements. To paint Country is to make visible a world of meaning and values that are otherwise often lost in translation. Aboriginal artists, diplomats and intellectuals have continually sought to cross the divide of cross-cultural ignorance and misunderstanding through the sharing of their Country. From the Yirrkala Bark Petitions, the Barunga Statement, the evolution of the Western Desert painting movement and contemporary Art Centres, to the presentation of the Uluru Statement from the Heart, painted Country is how Australians have been asked to listen, and learn.  Yet the importance of Country, and the complexity of painting it, is often reduced to the simplistic, landscape-driven language. Worse yet, it is often lost in the language of ‘art'. So what is Country, why does it matter, and why do so many of the most important documents in Australian History draw upon its authority? To explore the creative and political importance of painting Country today is an esteemed panel including Claire G. Coleman, Noongar woman and acclaimed writer, Sally Scales, Pitjantjatjara woman, artist and advocate, Professor Clare Wright OAM, historian, author and broadcaster, and Professor John Carty, scholar and Head of Humanities at the South Australia Museum and author of the acclaimed book BALGO: Creating Country This talk was presented as part of the program for UNTOLD: Marking Life, Indigenous reflections on continuing/maintaining/living rituals presented by Agency Projects.

Pitjantjatjara artist Sally Ann Wipana Foster talks to Raymond Zada in one of a series of interviews with artists whose work features in Tarnanthi 2021. Her painted work made from reclaimed car parts is in the display Mutaka (motorcar) at the Art Gallery of South Australia. Music: Ngana Nyunyi by Tilly Tjala Thomas Image: Ben Searcy

On today's show: A history-making marathon win, volcanoes on the moon, trees made from dry grass, giant owl-spotting, and a pollution-sucking jumping castle. QUIZ QUESTIONS: 1. How many golds did Madison win in Tokyo? 2. How old were the most recently discovered moon rocks? 3. What does 'Tjanpi' mean? 4. In which country was the Shelley's eagle owl spotted? 5. What eats the pollution sucked out of the air by the jumping castle? BONUS TRICKY QUESTION: What is the Pitjantjatjara name for 'Happy Trees'? ANSWERS: 1. Two 2. Two billion years old 3. Grass 4. Ghana 5. Algae BONUS TRICKY ANSWER Punu Pukurlpa

On today's show: A history-making marathon win, volcanoes on the moon, trees made from dry grass, giant owl-spotting, and a pollution-sucking jumping castle. QUIZ QUESTIONS: 1. How many golds did Madison win in Tokyo? 2. How old were the most recently discovered moon rocks? 3. What does 'Tjanpi' mean? 4. In which country was the Shelley's eagle owl spotted? 5. What eats the pollution sucked out of the air by the jumping castle? BONUS TRICKY QUESTION: What is the Pitjantjatjara name for 'Happy Trees'? ANSWERS: 1. Two 2. Two billion years old 3. Grass 4. Ghana 5. Algae BONUS TRICKY ANSWER Punu Pukurlpa

In a series of public talks, First Nations artists discuss their art, practice and motivations in front of their works on exhibition during Tarnanthi 2021. In this conversation, Lisa Slade and Nici Cumpston talk with award-winning Pitjantjatjara artist Timo Hogan about his monumental triptych painting Lake Baker and his responsibility for Country, alongside Brian Hallett from Spinifex Arts Project. Recorded before a live audience at the Art Gallery of South Australia on Sunday 17 October 2021, during the opening weekend of Tarnanthi 2021. For further information visit www.agsa.sa.gov.au Music: Ngana Nyunyi by Tilly Tjala Thomas Photo: Nat Rogers

“We would like to acknowledge that this conversation was recorded on the traditional lands of the Wurundjeri people and pay my respect to Elders both past, present and future.”Our guest Rachel Reilly lives and work on Kaurna Country, and pays her respects to Elders past, present and emerging.We would also like to acknowledge the cultural authority of my Aboriginal and Torres Strait Islander colleagues who have led this project, and provided guidance and support for me throughout.The project team comprises a team of Aboriginal and non-Aboriginal researchers with an extraordinary depth of knowledge. Their bios are on the NIMAC website below.Lastly, we acknowledge and thank the participants in the research, who by generously sharing their knowledge have enabled this project to exist.In this episode, we chat with Rachel Reilly who is a senior research fellow from the South Australian Health and Medical Research Institute about her work in Aboriginal health and the development and research of an app to help Aboriginal and Torres Strait Islander people with the harmful impacts of Ice use. Rachel & Jack are not Aboriginal and have sort the blessing to publish this conversation from Professor James Ward, who is a Pitjantjatjara and Nukunu man and lead researcher on this project. Professor James Ward is a Pitjantjatjara and Nukunu man, an infectious diseases epidemiologist and a national leader in Aboriginal and Torres Strait Islander research. He is currently the Director of the Poche Centre for Indigenous Health at The University of Queensland.Holding various roles over the last 25 years in Aboriginal public health policy for both government and non-government organisations, in urban regional and remote communities he has built a national program of research in the epidemiology and prevention of infectious diseases, with a particular focus on STIs, HIV and viral hepatitis in Aboriginal and Torres Strait Islander communities.Professor Ward has previously worked at the Kirby Institute, University of New South Wales, Baker IDI in Alice Springs and the South Australian Health and Medical Research Institute. He has served on numerous national and international committees including currently the Communicable Diseases Network of Australia, the Australian National Council on Alcohol and Drugs, the CDNA COVID-19 Working Group and the Aboriginal and Torres Strait Islander COVID-19 Taskforce. He has over 120 publications and leads several large scale public health and infectious diseases studies.   Links to the project and other helpful information. Project website:www.wecandothis.com.au www.nimac.org.au https://www.facebook.com/1wecandothis For service providers interested in using the app with clients, and providing feedback to us: Contact me: rachel.reilly@sahrmi.com Social determinants: Broadly, social determinants are the circumstances in which people grow, live, work and age (WHO 2008). ... For Aboriginal and Torres Strait Islander people, the social determinants of health also include factors such as cultural identity, family, participation in cultural activities and access to traditional lands. I've attached a poster that summarises some of the findings from our conversations with people about their experiences with methamphetamine. A summary of intergenerational trauma narrated by Jack Charles is here:https://www.youtube.com/watch?v=Y-RaB19D13E The US research on Adverse Childhood Events is summarised here:https://www.cdc.gov/violenceprevention/aces/index.htmlIt includes a neat little YouTube video on the site that gives a nice summary. Info sheet on trauma-informed services for Aboriginal and Torres Strait Islander people (Judy Atkinson):https://earlytraumagrief.anu.edu.au/files/ctg-rs21.pdfhttps://aifs.gov.au/cfca/2013/08/13/growing-our-children-up-strong-and-deadly-healing-for-children-and-young-people-2 _________________________We have a new book! Grab the Special Offer here: https://www.connectionbasedliving.com/11STEPSBOOKIf you or a loved one needs help beating addiction, you can visit www.connectionbasedliving.com.au If you want to check out more about Real Drug Talk & Everything we do you can visit us at our website, www.realdrugtalk.com.au We would love it if you followed us on social media to keep supporting the message. Our social media handle is @realdrugtalk on socials. 

A ton of alcohol delivery services have popped up across the country during the pandemic. They can be super convenient - but some people are worried they could also be damaging and even fatal. Young people all over the world are getting ready to protest at Glasgow's climate conference, including a 16-year-old climate activist from the US. Plus, while Canberra is on track to become the most vaccinated places in the world, remote Indigenous communities are still struggling to get their first jabs. Live guests: Professor Peter Miller, alcohol and violence researcher at Deakin University Alexandria Villaseñor, American climate activist Professor James Ward, Pitjantjatjara and Nukunu epidemiologist from The University of Queensland

The Art Show's new presenter Daniel Browning finds Indigenous artists who enact healing and cultural rejuvenation through their artwork – from senior Pitjantjatjara elder and Betty Muffler, whose practice as a traditional healer – or ngangkari – extends to her monochromatic canvases mapping the topography and spiritual odysseys of her ancestor to the work of mainland Torres Strait Islander artists working in still lives and comic superheroes.

The Art Show's new presenter Daniel Browning finds Indigenous artists who enact healing and cultural rejuvenation through their artwork – from senior Pitjantjatjara elder and Betty Muffler, whose practice as a traditional healer – or ngangkari – extends to her monochromatic canvases mapping the topography and spiritual odysseys of her ancestor to the work of mainland Torres Strait Islander artists working in still lives and comic superheroes.

The Art Show's new presenter Daniel Browning finds Indigenous artists who enact healing and cultural rejuvenation through their artwork – from senior Pitjantjatjara elder and Betty Muffler, whose practice as a traditional healer – or ngangkari – extends to her monochromatic canvases mapping the topography and spiritual odysseys of her ancestor to the work of mainland Torres Strait Islander artists working in still lives and comic superheroes.

The Art Show's new presenter Daniel Browning finds Indigenous artists who enact healing and cultural rejuvenation through their artwork – from senior Pitjantjatjara elder and Betty Muffler, whose practice as a traditional healer – or ngangkari – extends to her monochromatic canvases mapping the topography and spiritual odysseys of her ancestor to the work of mainland Torres Strait Islander artists working in still lives and comic superheroes.

Born in Albury, New South Wales, Dr Adelle Sefton-Rowston was the first in her family to attend university. After completing an honours degree in Arts, Adelle went on to study secondary teaching before doing a PhD in Literary Studies. Her first foray into the Territory was as a teacher on school camp. She fell in love with the landscape, art and culture of the Pitjantjatjara people in central Australia. Through life's twists and turns Adelle was offered a teaching position at Kormilda college in Darwin. This exposed her to indigenous education and informed her research for her PhD. Adelle is now a Senior Lecturer at Charles Darwin University and Chair of Human Art Teaching. She recently won a prestigious Fulbright scholarship and will travel to Alabama in the US next year to undertake research at Auburn University. This is Adelle's Territory Story. --- Send in a voice message: https://anchor.fm/territorystory/message

Pitjantjatjara is from the Alice Springs region of the Northern Territory, part of the Western Desert language family. The Northern Territory is one of the most linguistically diverse areas of the world. For comprehensive information about Aboriginal languages of the Northern Territory visit aiatsis.gov.au.

In this week's episode, Speech Pathology Australia's Anneke Flinn speaks to proud Pitjantjatjara and Yankunytjatjara woman, Lorraine Randall. Lorraine chats about her journey to becoming an allied health assistant and her work in the speech pathology department at the Royal Darwin Hospital. Speech Pathology Australia acknowledges the Traditional Custodians of lands, seas and waters throughout Australia, and pay respect to Elders past, present and future. We recognise that the health and social and emotional wellbeing of Aboriginal and Torres Strait Islander peoples are grounded in continued connection to culture, country, language and community.

In this episode we are talking with my beautiful friend, an ex SAS soldier, gum leaf whistler, fire starter, survival skills expert and all around good bloke, Rick Petersen. We find out what Rick has been up to since he got back from the desert, his top tips for survival, what he never leaves home without and why he is on a mission to bring fathers and sons together outdoors. Let's hear from the man behind the beard.

This episode introduces songwoman and orator Seini Taumoepeau who is also known by her Hip Hop alias SistaNative. She shares some of her background, history, and philosophy as an orator, songwoman, lyricist, poet, rapper, and journalist. Seini also shares some of her experience learning from and with the local Indigenous Australian knowledge system of songlines. The meaning of song and sound is explored in relation to a hohoko consciousness and to its role in shaping the world one lives in. Seini shares stories of navigating and embracing different Indigenous contexts and networks of knowledge, while asking the questions: what is next and what is my contribution? She broadens and ruptures ideas of identity as a Tongan woman creative with a fluid adaptability that is based in fakafonua, which she utilises to fulfill her responsibility as a knowledge keeper and maker. Voyaging through shifting contexts of time and space SistaNative thrives in the state of transformation, responding to multiple relationships that are held in the present. Topics: Indigenous spirituality, music, performance, Tonga, Oceania.Terms: Bundjalung country (Indigenous peoples and place in what is currently also known as Byron Bay, Australia; rainbow region), Sorry Day (Australian national day of healing that has occurred annually since 1998 to commemorate the mistreatment of Indigenous peoples), Moanan (of the Moana, Oceanian). Tongan terms: hohoko (genealogical, genealogy, making connection), ma‘ulu‘ulu (Tongan sitting dance), fakafonua (of the land, people, heritage, custom), fakasiasi (of the church, Christian, religious), siasi (church, Christian), fonua (land, people, culture, placenta…), kāinga (village clan, extended family, see episode 10), fahu (chiefly sibling, eldest sister), mehekitanga (one’s father’s fahu, eldest paternal auntie).Bands mentioned: Coloured Stone, Stiff Gins.Songs in order of appearance:-The Fat - The Last Kinection featuring SistaNative (from the Album NUTCHES).-1,2,3, Kids song in Pitjantjatjara.Performed by: SistaNative, Robert Champion, Kirsty Heffernan, Tapaya Edwards. Produced by Morganics.-Old Tree (Fu‘u Heilala ‘o Tapungatata). Languages: English & Tongan. Written by: Seini ‘SistaNative’ Taumoepeau. Tauta‘ehoko Patron: Lavinia ‘Alofaki Finau Tupetaiki. Performed by: SistaNative & Stiff Gins (Nardi Simpson & Kaleena Briggs). Recorded at: ABC Studios - Ultimo, Sydney Australia.-Prophet Blackness Demo – SistaNative (Bounty75) with 'Vee-Jay' Vadim Juste-Constant.Airleke Ingram – Production.-The 5th Asia Pacific Triennial of Contemporary Art' (APT5) opening.-Me‘etu‘upaki (Tongan voyaging prayer song/paddle dance).Performed by: Seini Taumoepeau.

Hailing from Woorabinda in Central Queensland, proud Pitjantjatjara woman and elegant songstress, Miiesha, began singing with her family and in her community at a very young age. Today, Miiesha has ‘Nyaaringu' released to the world – a collection of songs (as she calls it) that staunchly represent a lifelong practice of her craft, encasing the complexity of individual Indigenous experience in velvety RnB and neo-soul. TRACKS PLAYED: ‘Caged Bird' ‘Black Privilege' ‘Drowning' ‘Interlude (Broken Tongues)' ‘Broken Tongues' ‘Interlude (Hold Strong)' ‘Hold Strong' ‘Tjitji' ‘Twisting Words' ‘Blood Cells' ‘Interlude (Self Care)' ‘Self Care' ‘Outro'. See omnystudio.com/listener for privacy information.

Jean-François Chabas, une voix majeure de la littérature jeunesse, s’élève pour dénoncer le sort des aborigènes d’Australie, dans un roman pour adolescents, issu de quatre ans passées au côté des derniers représentants de cette civilisation fascinante et menacée de disparition, qui est la plus ancienne sur Terre. Le héros de Red Man, publié Au diable vauvert, est, Marvellous, 13 ans, Pitjantjatjara du désert, qui croit comme tous les siens que le monde est né d’un rêve. Il est l'invité de Florence Dutheil dans Enfantillages.https://florencedutheil.wixsite.com/enfantillages

Wayne covers the police seizure of 300 litres of alcohol that had been intended for smuggling into the Anangu Pitjantjatjara Yankunytjatjara (APY) Lands in the far northwest of South Australia. More at FlowNews24: https://www.flownews24.com.au/blog/police-stop-illegal-alcohol-bound-for-apy-lands

Memories of Yalata will be captured by Indigenous policy researcher and writer Eleanor Hogan, who was recently awarded a $4,755 grant from the SA History fund. This assistance, alongside another smaller grant she’s received from the Oral History Association of South Australia and the Northern Territory, will allow her to travel to and spend more time in the Yalata community.There, she plans to record the stories and memories of three senior Yalata women, transcribe them into a booklet with English and Pitjantjatjara translations and have them archived for the local community.“They have seen a huge amount of historic change from the time when they were living along the railway line on the Nullarbor in the 1930s and 1940s,” Eleanor said.That includes issues of land rights, the Maralinga nuclear testing site in the 1950’s, the Missions, the impact of alcohol in the community and their participation in its restrictions.Eleanor, who calls Alice Springs home, got to know the rich history of the Yalata region and many of its residents whilst researching her upcoming book The Unholy Alliance of Ernestine Hill and Daisy Bates, which will be published in March 2021. She met with Elders in their 70’s and 80’s twice over the last five years for this and discussed ways of recording their stories for the benefit of the region.“The older generation of remote Aboriginal people tend to have more health issues earlier, so you’ve got less people to draw on for Pitjantjatjara history – the memories of past eras will be gone soon.”

Episode 77CreepyAustraliaG'day mates! Tonight on the Midnight Train we've decided to take another creepy trip! Last time we stayed stateside and headed to Texas, where they seem to have an inordinate amount of haunted bridges. This week we are heading to The Land Down Under! That's right Australia here we come. Not only can pretty much all the wildlife in Australia kill you… It's also chock full of creepy places as well! So, without further ado, throw another shrimp on the barbie, wrestle yourself a croc, pull out all the other Australian cliches you can, and take a trip with us to some of the creepiest, craziest places in Australia. No bridges… We promise!      We'll start off with a nice refreshing swim...OF DEATH!!! Local legend states that at the Babinda boulders, aka The Devil's Pool, there is something sinister going on. Legend has it that a long time ago, when the Yidinji tribe lived in the Babinda Valley, there was a tremendous upheaval that created these unusual shaped Boulders. In the tribe was Oolana, a very beautiful young woman.  Also in the tribe was Waroonoo, a very old, wise and respected elder. It was decided that these two should be given in marriage to one another, and so it was done.  Some time later, a wandering tribe came through the valley, and as was the friendly custom of the Yidinji, they made the strangers welcome, inviting them to stay.  In the visiting tribe was Dyga, a very handsome young man.  All eyes were upon him for his grace and beauty.  At first sight, Dyga and Oolana fell in love. Knowing full well that their desire for each other would never be permitted, they ran away.  Oolana knew she could now never return as she was rightfully married to Waroonoo.  They journeyed well up into the valley; spending wonderful, happy days together and they camped under Chooreechillum, near the water’s edge. The two tribes had been searching for them and it was at this spot, they came upon the two lovers.  The wandering tribesmen seized Dyga, forcing him away, calling how they had been shamed and how they would travel far away and never return.  The Yidinjis had taken hold of Oolana and were dragging her back, forcing her to return with them to the rest of the tribe.  Suddenly, she broke away and violently flung herself forward into the gentle waters of the creek, as she called and cried for Dyga to return to her, but the wandering tribe had gone, and with them her handsome lover. Would he ever return?  Just at the very instant Oolana struck the water, a tremendous upheaval occurred.  The land shook with terror and sorrow as Oolana cried for her lost lover to come to her.  Her anguished cries spilled out as rushing water came cascading over the whole area.  Huge boulders were thrown up and she disappeared into them.  Oolana seemed to become part of the stones as if to guard the very spot where it all happened. It is said that to this day her spirit resides at the Devil's Pool and lures young men to their deaths. Since 1959 almost 20 young men have died there. Is it a result of the restless siren spirit of Oolana or just a result of carelessness on behalf of these young men. As we are the Midnight Train, We'll go with the daunting spirit of a broken-hearted & scorned woman.        Next up we'll take you to a place that kinda hits closer to home right now. We are heading to the North Head quarantine station. Not because of Covid… But because it's fucking haunted of course. First, Jeff's favorite, a bit of history. The Quarantine Station was established primarily to regulate the risk of disease importation through the migration of free and convicted Europeans, and the arrival of merchant shipping. Up until the 1830s, the majority of ships requiring quarantine were convict transports, and being under government contract, the somewhat informal proclamation of quarantine by the Governor of the day was easy to enforce. One reason for the introduction of formal statutory regulation for quarantine in NEw South Wales in 1832 was the increasing rate of free immigrant vessels entering port. The initial quarantine practice of housing the sick on board the vessel in which they arrived, was dispensed with after the experience with the long detention of the Lady Macnaghten in 1837, and the subsequent heavy demurrage claimed for that delay. After that time the sick were removed from their ship and housed ashore, while the ship was fumigated and scoured for return to the owner with the minimum delay. A consequence of this decision was the construction of permanent accommodation and storage buildings at the Quarantine Station at North Head. The alarming experiences of quarantine in 1837 and 1838 prompted a review in the colony of the organisation and conditions aboard immigrant ships. The final report, arising as a NSW initiative, pricked the sensitivities of the British emigration officials, but nevertheless had positive outcomes. The review indicated that there was insufficient checking of the health of the emigrants before boarding; there was insufficient concern with diet during the voyage, especially for the needs of children; and that the formula of three children equalling one adult when allocating food and berth space aboard required reconsideration, as it led to excessive number of children in cramped spaces, with inadequate food. The subsequent reorganisation of the system resulted in interviews and medical checks on would-be emigrants before embarking them; vaccination for smallpox of all emigrants; the signing of undertakings to follow the directions of the surgeon-superintendent on voyage and better definition of his role and powers; improvements in diet and hospital accommodation aboard; and moves to prevent overcrowding. The arrival of the Beejapore in 1853, with over one thousand passengers, at a time when the Quarantine Station could accommodate 150 persons, triggered a new building phase. As a temporary measure, the hulk Harmony was purchased and moored in Spring Cove as a hospital ship. The Beejapore was an experiment in trying to reduce migration costs by using two-deck vessels, and the outcome was judged not to be a success. Fifty-five people died during the voyage, and a further sixty two died at the Quarantine Station, from the illnesses of measles, scarlet fever and typhus fever.  As a result of this downturn between 1860 and 1879 only 138 immigrant vessels arrived [compared with 410 between 1840 and 1859], and of these 33 required cleansing at the Quarantine Station, but few required their passengers to be landed and accommodated. In the same period 29 merchant or naval vessels were quarantined, but again mainly for the cleansing of the ship rather than the landing of diseased crews. The run-down Quarantine Station had become unsuitable for passenger quarantine, and particularly for first and second class passenger accommodation, by the time the Hero was in need of quarantine for smallpox in 1872. The passengers were kept aboard the ship, because the station could not adequately house them. The inadequacy was further publicised during the quarantine of the Baroda in 1873, when first class passengers had to do their own washing. The growth of the other states also meant that shipping was more evenly distributed in terms of destination than had been the case in the nineteenth century. In the period 1901 to 1940, Sydney and Melbourne had roughly similar numbers of assisted immigrants (134,864 and 115,988 respectively), and the other States had, in combination, more immigrants than either Sydney or Melbourne, totalling 174,526. By 1958 there were 39 "first ports of entry" into Australia. Thirty-two sea ports had staff capable of carrying out quarantine inspections, ten ports were "landing places" for air entry; major quarantine stations with accommodation were established at five ports, and there were three minor quarantine stations at other Ports. The impact of improved medical science, immunisation, and quarantine procedures in the twentieth century is perhaps shown most dramatically by the fact that though the post-WWII immigration was vastly more than had gone before, the number of ships or aeroplanes quarantined plummeted proportionately. Sydney received nearly 700,000 assisted immigrants between 1946 and 1980, or nearly double the number it had received between 1831 and 1940, yet only four ships were quarantined in that period and at least one of those was a tanker. In all, between 1828 and 1984 at least 580 vessels were quarantined at the Quarantine Station. More than 13,000 people were quarantined at the station of whom an estimated 572 died and were buried there. Now with that compacted and somewhat confusing history out of the way, let's get into some creepiness.     Since records were first kept, reports of the ghosts of the doctors and nurses returning to haunt the station have flooded in. The National parks and Wildlife Service regularly conducts a three hour ghost tour after sunset, where visitors are led by tour guides through the winding unlit streets and buildings of the North Head Quarantine Station. Every building and open area on the site is believed to be haunted by at least one ghost. Visitors have reported seeing apparitions walking in front of their cars as they leave the site at night, as they are driving down North Head Scenic Drive. Psychics have claimed to have been led around the station by ghostly nurses, and long dead patients all still remaining within the confines of the complex. TV's Ghost Hunters Team visited the site and found enough evidence to suggest that the site is haunted by several different entities, who have remained at the site, but you know how we feel about those tools... One of the more common accounts you may hear while on the ghost tours are that of the ghostly girl with blonde braids who occasionally holds a tourists hand and leads them along the pathways. Some visitors see her hiding behind bushes or even tugging at their jacket sleeve. Guests have said she speaks to them or sees her as a child on a tour, only to be told later that there were no children on their tour. In the Asian quarters visitors have reported seeing the ghost of a Chinese man dressed in authentic period robes. Other paranormal experiences at North Head Quarantine Station include: lights turning themselves on and off in locked buildings, strange sounds and footsteps coming from the verandas, and the feeling of being touched by an unseen force. Many people have felt uncomfortable and have frozen on the spot of the old cemetery where a lone gravestone now is the only remaining evidence of the hundreds of bodies buried below. Several buildings on the site were destroyed by fire in 2001. One of the buildings was the station's original hospital. Several ghosts were seen here before the fire; these were either laying in the hospital beds, or wondering around the wards. There are plans in the future to reconstruct this building because of its historic importance, and of course, its haunted history as well. There is a corrugated-iron structure on the site that houses the station's shower block. Paranormal events here include: doors slamming shut, lights turning on and off, bangs against the walls, and the sounds of footsteps. There are many many stories from this place which is also now a hotel. There's tons more history and tales that you can find on your own but we must be moving along, now. We head next to Uluru also known as Ayers Rock. Uluru/Ayers Rock, is a giant monolith, one of the tors (isolated masses of weathered rock) in the southwestern Northern Territory, in central Australia. It has long been revered by a variety of Australian Aboriginal peoples of the region, who call it Uluru. The rock was sighted in 1872 by explorer Ernest Giles and was first visited by a European the following year, when surveyor William Gosse named it for Sir Henry Ayers, a former South Australian premier. It is the world’s largest monolith. There's an ancient history to the rock. On the northern top of Uluru are a series of caves that are informally called “the Skull”. The Aborigine, the peoples of the Mala, or Hare Wallaby group (both the Pitjantjatjara and Yankuntjatjara belong to it) well, they believe that they represent the camp made by their ancestors in the Dreamtime, when they came to Uluru from the Haasts Bluff region, some 200 miles north, to initiate their youth. The Dreamtime is the era in which these forebearers created 'The Earth' through their adventures along trails that cross the desert. Many of these paths merge to crossroads at important features of the desert landscape, such as Uluru. The caves to the right of the Skull are said to mark the camps of the fathers and uncles of the initiates. In the uncles' camp lived the eagle chick, which would be used to provide feathers for this important ceremony. Other caves represent the camps that male elders, not involved in the ceremony, resided, and a series of flat rocks to the east, stand for the camp of the women. Whenever the tribes of the area gather at the Rock for these ceremonies, they still camp precisely in this pattern. In the northwest corner, separated from the main body of the Rock, is an immense pillar that locals call the Kangaroo Tail. To the Aborigine this is the ceremonial pole (naldawata) stolen from the midst of the Mala camp by a 'Devil Dingo'. The Dingo, a species of dog, is believed to have come to Australia with the aboriginals across land bridges and shallow seas that existed between Australia and Indonesia before the melting of the glaciers toward the end of the last ice age. This particularly savage canine, who stole the ceremonial pole, had been sung into existence by the elders farther west in the mountains now called the Petermanns, and sent into the camp at Uluru to punish the Mala group for refusing to supply eagle feathers to their cousins. This devil dingo put the Mala, and their guests from the southwest side of Uluru, the Carpet Snake people, to flee. There are enormous writhe marks and paw-shaped caves at the base of Uluru that represent the escape route of the Hare Wallaby and Carpet Snake people, their panic quite legible in the rock.  The Mala group are still aware of that devil dingo, which they believe dwells somewhere on the crest of Uluru.  Then there's the stories of the curse of Uluru. While climbing the rock is now banned there are many stories of folks who went to see the sites and decided to bring a piece of Australia home with them only to be met with bad luck and misfortune. Steve Hill talks about his experience. He had taken a small rock from the site. Here's the short version found on an Australian website:  The moment I put it back, it felt like a weight lifted off my shoulders,” explains Steve Hill, who recently made a 3000km road trip from Canberra to return a small rock to Uluru. Hill, who pilfered the match box–sized rock from the base of the landmark inselberg in 2017, admits he was “a complete idiot for taking it in the first place”. In the weeks after, he claims, he was struck by a “long run of bad luck”, including car accidents and expensive repairs to his four-wheel-drive. He's not the only one to have stories like this. “I wanted to take away some of your magic with me for the rest of my travels, for the rest of my life even. I realise it was wrong to do so, therefore I am sending it back to you. Forgive me for being foolish,” wrote one French tourist who returned a rock via mail in January 2014. Another tourist wrote "To Australia, I'm so sorry I took this piece of Uluru. I wanted a piece of Australia to take home with me. This was the wrong thing to take. I hope Australia can forgive me and welcome me if I ever come back. signed, An Unwise Traveller"  One British tourist wrote: "Things were good in my life before I took some of Ayers Rock home with me, but since then my wife has had a stroke and things have worked out terribly for my children – we have had nothing but bad luck." The national park receives at least one package a day from remorseful rock thieves who are seeking to return pieces of the monument. In an even more bizarre twist, recent research indicates that 25 percent of those packages contain apology notes claiming that the stolen stone has brought misfortune upon its abductors; by returning it, they hope to undo the curse. While most of the returned pieces of Uluru are pocket-sized, officials once received a 70-pound chunk from a remorseful couple in South Australia, and packages have come from as far away as Germany.  So what to you guys think? Do you believe in curses? I don't need a rock or sand that bad! And now like Vanilla Icev were gonna keep on pursuing to the next stop. The National Film and Sound Archive of Australia (NFSA), known as ScreenSound Australia from 1999 to 2004, is Australia's audiovisual archive, responsible for developing, preserving, maintaining, promoting and providing access to a national collection of film, television, sound, radio, video games, new media, and related documents and artefacts. The collection ranges from works created in the late nineteenth century when the recorded sound and film industries were in their infancy, to those made in the present day. Doesn't seem spooky… Until you find out the building to which the Archive moved in 1984 was the home of the Australian Institute of Anatomy from 1931-84. Originally it held the anatomy collection of Sir Colin MacKenzie. A little more creepy. The Australian Institute of Anatomy was a natural history museum and medical research institute that was founded in 1931 and disbanded in 1985 located in Acton, Canberra, in the Australian Capital Territory. MacKenzies collection included the heart of the celebrated Australian racehorse Phar Lap, Australian outlaw Ned Kelly's skull and a mummy from Papua New Guinea. MacKenzie became the founding director of the Institute on Anatomy, and on his death in 1938 his ashes were placed behind a commemorative plaque in the building's foyer. Buildings constructed during this phase were 'built to broaden national interest and establish the city as a centre of archives and collections'. The building housed human skeletons, animal specimens and artefacts, and was the site of scientific experiments. "The NFSA building is regarded by many ghost hunters or paranormal aficionados as not only one of the most haunted in Canberra, but also one of the most haunted in Australia," cryptonaturalist Tim the Yowie Man said. "It's not because it houses spooky movies. The ghosts that are reported in the building stem from the period when it was the Institute of Anatomy."  "During the '30s most of the research was on childhood nutrition; during the '40s when the war came that evolved to general nutrition, nutrition for the troops," Mr Kennedy said. "In the '50s and '60s there was a liver dissection section and animal testing laboratory." There have been many reported sightings of MacKenzie's ghost."It's one of the more extraordinary apparitions," he said."It's been described by some people like a genie out of a bottle.They're in the building in the late afternoon and they see an outline of an elderly man, dressed well, come out of the wall near where his ashes are.He just appears there, doesn't move much, and then suddenly sucks back into where the ashes are behind the wall."  Another of the commonly reported ghost sightings is that of a little girl that would pop out through a grate in the old theatrette and make visiting school students laugh. There have also been reports of poltergeist activity, particularly where the dissection laboratories used to be. Since the NFSA moved in, that space has been used as an office with two sound recording booths. "Quite often staff would have meetings in that room, and they would hear noises coming from the [recording booths] and they would see things flying around in there," Tim the Yowie Man said. "All these tapes had fallen out of anti-gravity tape decks, which can't happen unless someone or something had forced them out." A group of ghost hunters from the New South Wales south coast stayed overnight at the building ."They set up their equipment and it all went crazy," Mr Kennedy said. "One of the things ghosts or spirits apparently do is suck energy, so they'll suck the life out of batteries. They had six of these pieces of equipment set up in a row, and we all watched all of the batteries drain from full down to empty at the same time, which was pretty creepy." Most of the reports of spooky activity come from NFSA staff, with an employee who worked there in the 1980s coming forward with an experience just last week. "In the Film and Sound Archive it seems you don't need to be a true believer — you can be a sceptic, or sitting on the fence — to have an experience there," Tim the Yowie Man said. "There just seems to be a higher-than-normal proportion there of really credible eyewitnesses seeing things they can't explain."  Again these are just a few of the crazy stories floating around about this place and it bc send like a pretty cool haunted hotspot! And now like Fred Durst we're gonna keep rollin rollin rollin and head over to the Adelaide Gaol. A brief history from the website states the following: Adelaide Gaol is one of the oldest remaining colonial public buildings in Adelaide and is the site of some of South Australia's more interesting, grisly past and important history of Adelaide.  In 1840, George Strickland Kingston was commissioned to design Adelaide's new gaol. The architectural plans for Adelaide Gaol were based on the latest in European gaol designs and were said to be radical for the time. The original cost estimate for Adelaide Gaol was £17,000, but by 1841 costs had already reached £16,000 with only half the planned works complete. The final bill was more than double the original quote and the expense of construction sent the fledgling colony of South Australia bankrupt. As a result, Governor Gawler, who was considered responsible for this situation, was recalled to England and replaced by Governor Grey. Governor Grey halted work and Adelaide Gaol construction languished for over six years. The full extent of Kingston's original design was never delivered, but there were all kinds of additions and modifications made to the Gaol during its 147 years of operation. In 1879, Adelaide Gaol was packed to capacity and the New Building was constructed using the prisoners as labour. Approximately 300,000 prisoners passed through Adelaide Gaol during its working years and 45 people were executed. Their bodies are buried within the grounds of Adelaide Gaol. The first public hanging took place in November 1840 while the site was still under construction. It was decided in the early 1980s that Adelaide Gaol would be closed and on 4 February 1988, was officially decommissioned.  Here's a little more on the prison. On Christmas Eve, 24 December 1840, the first prisoners, some fourteen debtors, were transferred from the old temporary gaol to occupy the first yard to be completed at the new Adelaide Gaol. Remaining prisoners at the old gaol were transferred in early 1841, as further building work was completed. From 1867 to 1869 Sister Mary MacKillop, foundress of the Australian Sisters of Saint Joseph and later canonised as Australia's first Saint, regularly visited the gaol and along with members of her order tended both male and female prisoners. The first attempt at escaping occurred in August 1854 when two prisoners were caught in the act with each receiving 36 lashes. The first "successful" escape was in 1897 when three prisoners made it as far as Blanchetown before being recaptured. In 1942 the "New Building" was taken over by the military for use as a detention barracks. The gallows located in the building were used for a civilian execution on 26 April 1944. Following public protests over the unsanitary conditions at both Yatala Labour Prison and Adelaide Gaol, extensive renovations were carried out in 1954–55. A toilet block was constructed in 4 and 6 yards and a semi-circular wall built in "The Circle" to allow more privacy for visits. Previously, prisoners would line up toeing a brass rail in the Sally port of the main gate with visitors standing opposite and no closer than 2 metres (6.6 ft) which required the raising of voices to be heard over adjacent conversations. Former prisoners have stated that after a few minutes the noise level would be so high that no one could be heard. In 1961 a shower block was constructed and a bakery established which would supply bread to both Yatala and Adelaide Gaols. By this time the gaol was badly affected by salt damp and throughout the 1960s many prisoners were kept busy repairing it. In 1963 the Deputy Keeper's rooms in the Governor's residence were converted to administrative offices and a new residence was built in the forecourt, adjacent to the Gaol entrance. In 1965 it was announced that the gaol would be demolished and all but essential maintenance work ceased. In 1969 this decision was reversed and the gaol's female inmates were transferred to a new facility at Northfield. Throughout the 1970s considerable modernisation of the old buildings occurred with one building (6 Yard remand prisoners) demolished and rebuilt. In 1971 all staff housing on the site was vacated with most of the guards former residences demolished. In 1980 it was announced that the gaol would be closed once new facilities were completed and the only major work that took place until it did close was the installation of security cameras in 1984. Later that year the remand prisoners were transferred to the new Adelaide Remand Centre. The remaining Adelaide Gaol prisoners were transferred in 1987 when Mobilong Prison opened. Adelaide Gaol was decommissioned in 1988 and the site taken over by the South Australian Department for Environment and Heritage and reopened as a museum and tourist attraction with overnight accommodation in cells for tourists. In 2007, the gaol was found to not comply with the relevant safety regulations for accommodation, ending the option. The Deputy Keeper's residence, built in 1963, was later considered not in keeping with the overall architectural style of the complex and demolished in October 2009. Until an Act of Parliament in 1858 mandated private executions, seven hangings were held in public outside the gaol walls with the first occurring in November 1840 while the site was still under construction. Joseph Stagg was the first prisoner to be executed for his involvement with a cattle duffing gang. From 1861 to 1883, 13 prisoners were executed on portable gallows erected between the Gaol's inner and outer walls. Executions were moved to the "New Building" in 1894 where a further 21 prisoners were executed. The "Hanging Tower" was converted to that use in 1950 and used for the last four executions before capital punishment was abolished in 1976. From 1840 to 1964, 45 of the 66 people executed in South Australia were executed by hanging at the Gaol. William Ridgway was the youngest at 19 in 1874, Elizabeth Woolcock the only woman in 1873 and the last was Glen Sabre Valance in 1964. Possibly one of the most haunted places in Australia. Adelaide Gaol is said to be regularly visited by some of the inmates and prison officers who once wandered its halls. It is believed that these ghost sightings are possibly innocent people who were hanged, seeking exoneration still to this very day. More ominous is the reported sightings of Adelaide Gaol's hangman. Ghost sighting of Frederick CarrFrederick 'Fred' Carr was hanged at Adelaide Gaol on 12 November 1927 for the murder of his wife, Maude. He protested his innocence, even up until the final moments before his death. Maude Carr was found with her throat cut. Medical experts at the time noted the wound could not have been self-inflicted because of the angle of the cut. Interestingly, Maude's previous two husbands also died from wounds to the neck and Maude tried to commit suicide the day before she died. Carr is said to have exclaimed, while in the condemned cell, 'the law requires my body, but it cannot have my soul, as I am innocent."  Fred is said to appear regularly near the stairs leading to the upstairs cells of the New Building. He is reported as a happy spirit, always neatly dressed in dark clothes and taking a polite interest in visitors wandering through his former 'home'. Fred's spirit was thought to appear without a face. That is, until November 2000, when his spirit apparently appeared with a face - a smiling, happy face. Why Fred's face was restored is a mystery, but he remains one of the many fascinating folklore ghost sightings of Adelaide Gaol. Ghost sighting of Governor William Baker AshtonWilliam Baker Ashton was the first Governor of the Adelaide Gaol and despite being a reasonably fair man, he was accused of wrong-doing. The ensuing scandal is said to have hastened his demise. William was a very large man and when he died (in office) in 1854, his body could not be manipulated down his apartment's steep, narrow staircase. Instead, he was unceremoniously lowered out of the front window to the undertakers waiting below. Three months after his death, William was exonerated. Too little, too late to pacify a disturbed spirit. On warm, still nights with a hint of thunder in the air, his footsteps are said to be heard (through walls of solid stone) as he struggles to move furniture in an empty room. Ghost sighting of Ben Ellis - the hangmanBen Ellis was the Adelaide Gaol hangman for 10 years, from the mid-1860s to the mid-1870s. He lived at Adelaide Gaol in a small apartment below what became the female dormitory. Ben took pride in his work and approached each task with complete professionalism. Each of Ben's executions was precisely - and expertly - carried out. Except in the case of the execution of Charles Streitman in 1877. In his haste to get the job done, Ben neglected to prepare his prisoner properly and Charles not only dropped but rebounded, getting caught on the platform. Instead of instantaneous death it was a further 22 minutes before he finally died. Ben never questioned the right or wrong of his profession until 30 December 1873, when he was required to hang a female prisoner, Elizabeth Woolcock. She was to be the first and last woman executed in South Australia. This event changed the way Ben viewed his profession forever. Ben's restless spirit is said to appear often throughout Adelaide Gaol, perhaps seeking forgiveness for a job too well done.On top of this we found a personal experience posted online. It goes like this:              The tour starts with a walk around the entire gaol. Straight away you get a feeling that you are being watched. The immense grounds and the stillness set the scene for a night of ghostly encounters. For those that love their history they will surely learn a lot from Alison in regards to the Gaol’s dark past. From stories about ex prisoners through to information on Adelaide history – you surely get your moneys worth. My Adelaide Gaol ghost story began while walking around (and this was before dark) I could hear voices as well as footsteps. I felt like someone was following the group. It was in the museum that I experienced my first paranormal encounter. While Alison and another tour participant were in the Gaol wing I could here footsteps in the museum. Instead of joining them in the wing I instead investigated where the noises were coming from. At the same time Alison and co were trying to close one of the cell door slots. After looking around the museum (I couldn’t see anything) I decided to join the others in the wing. To my amazement as soon as I reached the wing I could see a hand coming from the cell door slot. This hand forcefully smashed the slot down. You can guess what happened next. I ran for my life. I have never been that scared in my life. Well little did I know what laid ahead for the group. After the tour we made our way back to the old Visiting Justice Room. Here Alison played us examples of EVP and voices from the ghost box. After my experience (I was still shaking like mad) these samples just put me further on edge. Next was the investigation. The investigation itself lasts around two hours. Here you are able to use equipment to track the paranormal as well as visit any location in the prison. Alison took us to places around the prison which have had vast paranormal events. Alas those places would not be the ones that would make me doubt my own sanity. The induction centre looks to be just another building. But by day or night this is indeed is a dark place. As soon as I entered the building I began to feel light headed. It was like it was an extremely hot day. The temperature gauge at that stage read only 22 degrees. That was all about to change. When we sat down on the bench in the induction centre the gauge jumped to over 40 in a little over a few minutes. I then asked if any spirit could lessen the temperature on the gauge. I got a response almost straight away and the gauge dropped by 25 degrees. The group then decided to give the ghost box a go. This is where you ask questions and some times you might get a response. I’m not a great fan and neither is Alison, but I will give anything a go once. During this period the temperature gauge read 68 degrees. All the others in the room were now all complaining about feeling light headed. Alison then asks if anyone present could give us a sign they were there or touch us. Well they did surely show us they were there. It went on for a few minutes. The noise could be best described as footsteps walking through dried leaves. It was the same noise that I had heard all the night. What made this experience worse though was they kept getting closer and closer. Alison tried to radio her husband so that he could bring the video camera but the walkie talkie wouldn’t work. My nerves were shot at this stage. Thank gawd everyone wanted to leave the room. After regrouping outside we checked all the equipment. Both the temperature gauge and walkie-talkies needed their batteries changed. What is weird about this is both of them had just been refreshed before the investigation. These batteries should have lasted days. Another weird thing is another group members recording device stopped when the noises got closer. There was no one near the device. On the way back we heard the jail bell ring twice (Alison stated that it never had happened before) and also the between yards buzzer went off. Very unusual indeed. Let me state that all the above did happen and is real. No gimmicks or pranks. We have audio evidence that all this took place. Thank you Alison for an amazing night. For one that has been searching for such an experience for years, I owe you and the Gaols inhabitants big time. This tour is indeed worth it. Give it a go when you are next in Adelaide. You never know what ghostly things you may encounter.” This account was written by a Nicholas Bishop and posted to Adelaidehauntedhorizons.com. Fu Manchu once told us: King of the road says you move too slow, so it's with great haste we move along to our next stop. We are now heading to Black Mountain! Black mountain national park is a 781 hectare(roughly 1400 acres) protected area in Shire of Cook, Queensland, Australia. The main feature of the park is the mass of granite boulders, some the size of houses. The absence of soil between the boulders and rocks create a maze of gaps and passages, which can be used to penetrate inside the mountain. These rocks can become extremely hot. The area has a bad reputation as numerous people and those searching for the missing have disappeared without trace. That's why we're heading there. Is it supernatural? Bad luck? Maybe something else sinister? Let's see what we can find. First a bit of Cultural history. The National Park's "Black Mountains" are a heavily significant feature of the Kuku Nyungkal people's cultural landscape known locally to Aboriginal Australians as Kalkajaka (trans: "place of spear"). Queensland's Department of Environment and Natural Resources has been advised of at least four sites of particular mythological significance within the "Black Mountains" as follows: There are at least four sites of religious or mythological significance on the mountain. These are the Kambi, a large rock with a cave where flying-foxes are found; Julbanu, a big grey kangaroo-shaped rock looking toward Cooktown; Birmba, a stone facing toward Helenvale where sulphur-crested cockatoos are seen; and a taboo place called Yirrmbal near the foot of the range. The Black Mountain also features strongly in local, more non-Aboriginal cultural landscapes, some of which has also been described by Queensland's Department of Environment and Resource Management as follows When European colonists arrived late last century, they added to the many Aboriginal legends of the area with a few of their own. Stories abound of people, horses and whole mobs of cattle disappearing into the labyrinth of rocks, never to be seen again It is believed that those who vanished most probably fell into one of the chasms under the rocks or after entering one of these places became lost. It is estimated only three in ten would survive such falls, wandering below the Earth's surface with only ground water streams and insects to nourish them. Disappearances are centuries old at Black Mountain with stories beginning as the white settlers began arriving and did not respect the Kuku Yalanji’s warnings. For example, in 1877 a man went out towards the Black Mountain to locate an escaped calf. When the man failed to return searches were conducted for days but no trace of the horse, cow, or man was ever discovered. Several years later Sugarfoot Jack and his criminal companions decided to take refuge near the mountain after a shootout, knowing not many people would venture there. Despite an exhaustive police search in the following days, no bodies were ever recovered. Mr Harold Ludwick believes in Black Mountain's dark forces, which is why he warns people not to enter the site: a mistake his friend from Sydney made during a visit. "I told him, 'Don't go in there', because I know there's a bora ground, but he was headstrong and wanted to go," Mr Ludwick recalled. "After being in that place, he got home and was tormented by what he said was devils and spirits. "After he got better, three or four months later, he came back and said to me, 'I know I've done something wrong on Cape York'. "I said, 'Bloody oath you did, and I told you!'" Some other early stories of disappearances are as follows:        November, 1882: two cattlemen Harry Owens and George Hawkins disappear while looking for stray cattle around Black Mountain, as does one of the police trackers searching for the missing men. A second tracker returns 'completely unhinged' and unable to provide a coherent report.          1890: Constable Ryan tracks a fugitive to a cave at Black Mountain. He enters to see if the fugitive might be hiding inside. According to those present he never came back out.          1892: prospector James Wren vanishes while fossicking at Black Mountain.        Circa 1920: two young explorers determined to solve the mysterious disappearances go missing themselves, along with some of the trackers who go looking for them.        1928: prospector Q. Packer goes missing while fossicking at Black Mountain. His body is later found next to his rifle with a bullet wound to his head.       1932: traveller Harry Page goes missing while hiking on Black Mountain and was later found dead from unknown causes. Well into modern times Black Mountain has been ground zero for a wide variety of high strangeness. It is said that animals are spooked by the mountain, and that it exudes some evil force that has been reported to disrupt the navigational equipment of airplanes flying nearby. In fact, planes mostly avoid flying near the mountain due to these unexplained anomalies as well as the strange air turbulence that is experienced within the vicinity. A 1991 aerial survey conducted by the Bureau of Mineral Resources to test for magnetic disturbances and radiation levels on the mountain turned up nothing unusual, yet the reports of these phenomena from pilots persist. It may not be so surprising that Black Mountain is also home to a good amount of UFO activity and reports of strange lights.  Black Mountain is also said to have cavernous underground chambers that are purported to hold everything from alien bases to lost civilizations, ancient tombs and priceless lost treasures. Some of the treasures said to reside within the depths of the many caves are lost stockpiles of gold, historic artifacts, and ancient texts. One of the stranger things said to lie under the mountain is a secret alien base from which UFOs emerge and which is inhabited by a race of reptilian alien humanoids that keep human slaves. Those who buy this far out idea further explain that the arrangement of the boulders is obviously artificial and that the entire mountain was built by the aliens themselves. Others speculate that the boulders were laid down by some ancient lost civilization millennia ago, and that this society thrived deep under the mountain in an enormous hollowed out domain. Some think such a civilization is still there. Other bizarre tales revolve around the strange beasts said to inhabit the mountain. Although it is true that the area is home to many unique and endemic species, there are tales of creatures lurking here that are far weirder than one might imagine. Within the craggy maze of intertwined boulders are said to lurk enormous pythons that are not shy about attacking human beings. There is also an enigmatic large, cat-like predator known as the Queensland tiger that is thought to prowl the area and has been blamed for cattle mauling and mutilations that have occurred in the surrounding area. Occasional reports of large, reptilian humanoids emerging from the underground tunnels and crevices have also surfaced from the mountain. Additionally, there are numerous stories of fleeting, shadowy shapes that stalk the mountain, but it is unclear whether these represent some type of real animal, a more supernatural phenomenon, or merely a trick of shadow and light upon the black boulders. One experienced bushman who penetrated into the mountain armed with a pistol and flashlight gave a harrowing account of his experience within: I stepped into the opening, like other Black Mountain caves it dipped steeply downwards, narrowing as it went. Suddenly I found myself facing a solid wall of rock, but to the right there was a passageway just large enough for me to enter in a stooping position. I moved along it carefully for several yards. The floor was fairly level, the walls of very smooth granite. The passage twisted and turned this way and that, always sloping deeper into the earth. Presently I began to feel uneasy. A huge bat beat its wings against me as it passed, however I forced myself on, to push further. Soon my nostrils were filled with a sickly musty stench. Then my torch went out. I was in total darkness. From somewhere, that seemed the bowels of the earth I could hear a faint moaning which was then followed by the flapping of wings of thousands of bats. I began to panic as I groped and floundered back the way I thought I had come. My arms and legs were bleeding from bumps with unseen rocks. My outstretched hands clawed at space, I expected solid walls and floors, but could not find it. At one stage where I had wandered into a side passage, I came to the brink of what was undoubtedly a precipice-judging by the echoes. The air was foul and I felt increasing dizziness. Terrifying thoughts were racing through my mind about giant rock-pythons I have seen around this mountain. As I crawled along, getting weaker and loosing hope of ever coming out alive, I saw a tiny streak of light. It gave me super strength to worm my way towards a small cave mouth half a mile from the one I had entered. Reaching the open air I gulped in lungfuls of it and fell down exhausted. I later found that I had been underground for five hours, most of the time on my hands and knees. A King’s ransom would not induce me to enter those caves again.  Damn! One more tale for you:   In 2001 a tale of a man that had an interesting experience arose. A man named Ivan and his friend Danny decided to camp at the bottom of Black Mountain while on a journey to a different destination. While setting up camp both noticed the complete silence of nature that surrounded them and noted it was a bit off. As the two friends drifted to sleep they were awoken when the sounds of rocks crumbling shattered the silence. Then, they started to hear footsteps that got closer and closer in every step. In a moment of adrenaline-inspired bravery, Danny rushed outside to scare whoever (or whatever) was stalking them away. Ivan, not wanting to leave his friend alone, followed behind him. When they left the tent they saw a huge black mass ambling towards them. Then, it disappeared in front of their eyes. Despite it being the middle of the night the camp as quickly as they could and left the Black Mountain. Any up for a trip to Black mountain? There are many many many more places in Australia we can talk about, which is why we will be working on a creepy Australia part 2 in the future. Given the Aboriginal history and culture and the circumstances with which the country was founded, and just the age of since if these structures, it's no wonder there are tons of creepy haunted places in Australia. For now though.. As ozzy said Mama I'm comin home! Thanks for the memories!Australian horror movieshttps://editorial.rottentomatoes.com/guide/best-australian-horror-movies/The Midnight Train Podcast is sponsored by VOUDOUX VODKA.www.voudoux.com Ace’s Depothttp://www.aces-depot.com BECOME A PRODUCER!http://www.patreon.com/themidnighttrainpodcast Find The Midnight Train Podcast:www.themidnighttrainpodcast.comwww.facebook.com/themidnighttrainpodcastwww.twitter.com/themidnighttrainpcwww.instagram.com/themidnighttrainpodcastwww.discord.com/themidnighttrainpodcastwww.tiktok.com/themidnighttrainp And wherever you listen to your favorite podcasts. Subscribe to our official YouTube channel:OUR YOUTUBE  

The coronavirus is impacting people from all over the world. People are stuck overseas and others fear for their family and communities. Youssef Saudie spoke to Neha Vasudeva, Yamini Varsani, and Munatji Mckenzie about their experiences on not being able to travel due to COVID-19. Neha Vasudeva is from California, US and currently resides there. They were supposed to be in Shanghai, China studying Chinese language. Munatji McKenzie is from Denmark and a Yankunytjatjara, Pitjantjatjara and Arrernte woman concerned about her family and Indigenous community during COVID. Yamini Varsani is from Gujarat, India who planned to move to London to study law. See omnystudio.com/policies/listener for privacy information.

Kyah gave birth to Sammy at the Alice Springs hospital. Kyah received care from this hospital during her birth but not throughout her pregnancy, as Sammy was an unexpected pregnancy. Kyah experienced what felt like intense period cramps and told her mum that she needed her to take her to the hospital. Upon arrival at the hospital, Kyah was admitted and informed that she was in labour. This was unexpected and at the time it was a shock. Whilst coming to terms with being in labour, she heard her daughters heart beat over the monitor, for the first time. Her labour wasn't long and around 4am Kyah saw her daughter Sammy for the first time. In this interview Kyah shares how she hasn't always been open about her unexpected pregnancy and birth, but she hopes that through sharing her story she can break the stigma and encourage other women to openly share their stories too. During labour Kyah was supported by her mum, who inspired her to draw upon her strength and supported her through early breastfeeding. Kyah stayed in hospital for a few days, receiving support from the staff. After discharge Kyah and Sammy moved in with Kyah's mum and sister. Kyah realised that on this new life journey into motherhood she needed some space and applied to the mother and baby home in Alice Springs to receive accommodation and support. In this interview Kyah shares how this space helps support pregnant women and mothers of infants in Alice Springs and how this organisation also helped Kyah and Sammy find their own home together. Kyah and Sammy now live in their own place in the centre of Alice Springs. Kyah celebrates their life together via Instagram, sharing frequent updates about Sammy's life through photos, stories and posts. The world's their oyster and it all started with Kyah's rural birth. Kyah shared that Sammy has taught her so much about herself and motherhood and that she is excited for what's ahead. You can connect with Kyah and Sammy on instagram @itskyahwalker @baby.samsam

From Italy to the remote Central Desert in Australia. Thought Leader and International Human Rights academic Dr. Francesca Panzironi created an international platform to document and support the practice of the 60,000 year old Aboriginal traditional healing knowledge system. Traditional Australian Aboriginal healers are working alongside doctors and nurses for the first time in Australia. Dr Panzironi is the founder and serves as Chief Executive Officer of ANTAC, Aṉangu Ngangkaṟi Tjutaku Aboriginal Corporation. She applied her knowledge and experience, to promote the recognition of the internationally recognised right of Indigenous Peoples to maintain and practice their traditional medicines within Australia' s national health care system. Dr Panzironi traveled across South Australia for over four years (2008-2012) collecting evidence of the current status of Aboriginal Traditional Medicine in community and clinical settings. The findings of her research are published in Hand-in-Hand. Report on Aboriginal Traditional Medicine. This is her story and this is her passion. Who are the Ngangkari? The word ‘Ngangkari’ comes from the Pitjantjatjara, Yankunytjatjara and Ngaanyatjarra language groups, but modern use of the term is growing as a description for Indigenous spirit-healers in general across Australia. Other common names in English for the people within Aboriginal tribal cultures who play the role of healer and carrier of spirit lore are ‘the clever people’, ‘clevers’, or ‘feather foots’. PASSIONATE DISCUSSIONS ABOUT • ANTAC - Aṉangu Ngangkaṟi Tjutaku Aboriginal Corporation • Ngangkaṟi healers • Aboriginal Traditional Medicine • Aboriginal Traditional healers • Ngangkari - three main techniques: a smoking ceremony, bush medicines or spirit realignment. • Healers consider the spirit as a "core component" of a person's body and help clients reconnect to culture, the "lifeblood of their spiritual being" • Bush Medicine – are native plants/bush tucker also used in the healing • Ngangkaṟi Services -health care, educational and cultural interventions • Rights of Indigenous Peoples to maintain and practice their traditional medicines within Australia' s national health care system. • Combination of Western medicine with Aboriginal Traditional Medicine - two-way health care model • How ANTAC fills in the gaps in Western Medicine • Complementary alternative medicine • Key issues, challenges and benefits of current ad hoc arrangements for the provision of ngangkari services across south Australia • Results of the healings SPREAD THE PASSION HOST: Luisa WEBSITE https://passionharvest.com/ YOUTUBE https://www.youtube.com/channel/UCXS4cp84D4xDCtF-vZR7KBg?view_as=subscriber INSTAGRAM- @passionharvest https://www.instagram.com/PassionHarvest/ FACEBOOK https://www.facebook.com/Passionharvest WATCH THIS INTERVIEW ON YOUTUBE https://youtu.be/0OvXQZlbIGE LEAVE A PODCAST REVIEW IN I TUNES http://getpodcast.reviews/id/1451566598 CONNECT WITH DR. FRANCESCA PANZIRONI WEBSITE https://www.antac.org.au/ FACEBOOK https://www.facebook.com/antac.ngangkari/ Tag a friend who might like this episode If you want the episodes delivered to your inbox each week, please DM me with your email x ADDITIONAL LINKS https://www.oric.gov.au/publications/spotlight/healing-hands https://www.sbs.com.au/nitv/article/2019/10/02/traditional-aboriginal-healers-push-be-part-mainstream-healthcare https://www.abc.net.au/news/2018-03-28/aboriginal-healers-complementary-medicine-finds-its-place/9586972 https://www.sbs.com.au/language/english/aboriginal-healers-rise-thanks-to-indigenous-organisation-and-italian-researcher

ELEANOR BENNETT: Eleanor is an independent podcast producer and radio journalist. She was captivated by the medium while working the 6AM shift at her college radio station. From there, she moved to New York, where she covered issues of climate justice and women’s empowerment for SiriusXM Radio. She recently finished a project, interviewing hundreds of eclectic and colorful New Yorkers for an interactive audio-visual installation at the Brooklyn Museum by the photographer and street artist, JR. The exhibition, The Chronicles of New York City, is a giant mural of over one thousand New Yorkers that is accompanied by Eleanor’s audio recordings of each person’s story. Making these kinds of personal connections with a diversity of people and creating empathic spaces for them to tell their stories fuels her work. Eleanor is delighted to be back home in the Rocky Mountains producing Gen Z Tea, a new podcast – by teens for teens – from Aspen Public Radio. Each episode, local teens talk with Instagram influencers, social justice activists, mental health app creators, and even politicians on the campaign trail to get the “hottest tea” on how their generation is using social media to change the world. Her latest endeavor is Questions I’ve Never Asked, a mother-daughter podcast about the taboo conversations we rarely have with our parents, grandparents and elders. The story begins with her mother’s unorthodox childhood growing up on a vast cattle station alongside the Pitjantjatjara Aboriginal community in the remote Australian outback. As a young woman, Eleanor is determined to develop a new canon of work from the perspective of women from all walks of life. JANIE JOSELAND BENNET: With no exaggeration, Janie has lived a unique life. The daughter of an Australian film star and a rugged, pioneering cattleman, she was raised in Australia’s remote outback as the sister to three older brothers. Growing up, her primary playmates were the children of the Pitjantjatjara tribe, who lived on the vast-land with her family and whose ancient language she spoke fluently. She was destined for an unorthodox journey! Janie won an Australian equestrian championship (beating a field of men decades older), trained international polo ponies, and eventually traded in her little egg-yellow car to buy a round-the-world airline ticket. As a just-arrived 20 year-old in New York City, she landed a job with Fashion Week icon Fern Mallis. Later, in Aspen, she worked with acclaimed National Geographic photographers and launched Photographers Aspen, their international photo agency. Along the way, she was a contributing force behind the Oscar-winning film, Born Into Brothels, among other global photo projects. She has lived and raised her daughter here in Aspen alongside her husband, former Aspen mayor John Bennett. (And if you know Janie really, really well, she might give you a nip of her homemade gin or even someday take you mushrooming in the wild. ....But don't count on it!)

On Aboriginal Way radio this week, we hear about a huge exhbition of art by First Nations South Australian artists that's opening in Adelaide soon - Our Mob. We speak to thriving contemporary artist, Pitjantjatjara and Yankunytjatjara woman Elizabeth Close for her perspective on the giant annual art show. She first got involved with Our Mob very early in her career and has an exciting new work on show this year.

Jimmy James was an Aboriginal Australian, member of the Pitjantjatjara people, and master tracker who helped South Australian Police track down murderers, rapists, prison escapees, arsonists, burglars, and missing people, throughout a forty-year career.Join Shaun and Chloe as they discuss this Australian legend, delving into Jimmy's background, his career, and a his later life, with a detailed look at a few of the larger criminal cases Jimmy was involved in.Support the show on Patreon - https://www.patreon.com/truebluecrimeWebsite - www.truebluecrimepodcast.com - includes our merch storeFacebook - https://www.facebook.com/groups/380493356066315/Instagram - https://www.instagram.com/truebluecrime/Email - truebluecrime@gmail.comThis episode was produced by True Blue Media using the open source materials referenced below: Lost and Found: The Life of Jimmy James by Robert HolmesTracks by Max JonesMildura Weekly, Vol 5 No. 11trove.nla.com.auwikipedia.org and murderpedia.org See acast.com/privacy for privacy and opt-out information.

Dr Sue Anderson presented on 19 September 2017 'Bill Edwards, A Remarkable Man; A Remarkable Mission'. From a humble upbringing in regional Victoria, Bill Edwards found his calling working with Aboriginal people in the far north of South Australia. As a young, newly-ordained minister he was posted to Ernabella (now Pukatja), a Presbyterian mission in the Anangu Pitjantjatjara Yankunytjatjara Lands in 1958. Soon after his arrival there the superintendent took ill and was forced to resign his post and Bill found himself thrown in at the deep end as he assumed the role. An energetic and cheerful person, Bill quickly learned the Pitjantjatjara language and turned his hand to anything that came his way – from carpentry, to stock keeping, to preaching the gospel. There he met his wife, Val, the resident nursing Sister, who had a similar work ethic and devotion. While Val had to step down after marriage, she continued to assist and run the clinic at Ernabella as needed. At the same time, she trained Anangu women in nursing, midwifery and domestic work and catered for the constant stream of visitors to the mission. Bill travelled difficult terrain over vast areas on a regular basis to minister to his congregation and conducted the famous Ernabella choir for fourteen years until the couple moved to Adelaide in 1972. This was not the end of their work. Bill went on to teach, speak, write and publish on Aboriginal issues, he translated and interpreted in courts and hospitals, and had a long association with the University of South Australia where he remained an adjunct until he passed away in 2015 at the age of 86. This free public lecture was part of the History Trust of South Australia's Talking History series. For upcoming events visit: history.sa.gov.au/whats-on/events/

Weand're exploring what Christmas is like in many remote communities of First Australians. Help Vision to keep 'Connecting Faith to Life': https://vision.org.au/donate See omnystudio.com/listener for privacy information.

Ella Mulvey's book The Rabbit-hole Golf Course came from memories of a childhood spent exploring the desert in Australia. Ella talks about learning Pitjantjatjara at kindy and trying witchetty grubs and honey ants.

Pitjantjatjara is a one of the few Aboriginal languages not to be considered endangered.

Pitjantjatjara is a one of the few Aboriginal languages not to be considered endangered.