ABORIGINAL AUSTRALIANS – LOST IN CIVILIZATION

Aboriginal Australians last in the age of perdition. There has been 224 years since the day that Captain Arthur Phillip came to Australia with British convicts. Since then almost every day Aboriginal ‘collide with civilization’ and fight for surviving. All rules of tribal life had to be replaced by new ones. They had to wear clothes, live in houses of bricks, and work. All of this was completely different from the previous life. ‘White civilization’ that has brought the development into the Antipodes has also brought reasons of perdition. Among those: illnesses, which decimate Aboriginal clans, and alcohol, which destroys all residues of ancient Stone Age culture and causes many social problems. For several dozen years, Australian government has been trying to make up for Aboriginal wrong, but programs for improvement of their situation do not work. ‘Civilization’, in social evolutionists’ opinion, should be the highest level of people’s culture, for Aboriginal though it is some kind of abyss in which they cannot or they do not want to find a proper place for themselves.

Indigenous Peoples in the Canadian education system – an attempt to reconcile to the past, the current situation and planned activities

This article is devoted to theoretical considerations on the education of Canadian Indigenous Peoples. In the past, this education was provided in state boarding schools by priests and nuns, mainly for First Nations children aged 4– –16, who were sent there forcibly, taken by force from their parents. There were many cases of abuse in schools such as: physical, mental and sexual violence, experienced by approximately 150 000 children. Some of them never returned to family homes. These schools destroyed the psyche of many young people and influenced their later lives. It was not until 2005 that the Canadian government officially apologized to survivors and their families for the harm suffered by several generations of Indigenous Peoples during 120 years of compulsory education, conversion and integration into white colonizing society. Currently, the Canadian government willing to compensate for past harm, is working at federal and provincial levels to improve access of Indigenous people to the education system at all levels.

The article analyzes the ethno-demographic policy of the CPSU – CPU of the 60’s – 70’s of the twentieth century, which was guided by the priority of national unity of the entire Soviet people and neglected the value of the Ukrainian ethnic group and its national development. The state command-administrative system under the slogans of “proletarian internationalism”, “prosperity and rapprochement of nations in the USSR”, “formation of a new historical community – the Soviet people” pursued a policy of assimilation of the titular nation of the Ukrainian SSR. Demographic, economic and social processes that took place in the society of that time, especially decreased in some regions of the republic the number of indigenous peoples. The correlation of macro-processes (intra-republican and inter-republican migration) with internal micro-processes in Ukraine (enhanced russification, interethnic marriages, etc.) promoted assimilation, depopulation of Ukrainians and threatened their national future. The paper finds that in the conflict of unfavorable circumstances resulting from the Soviet assimilation policy, the number of the Ukrainian nation in the USSR slowed down, difficult, but did not grow in both quantitative and qualitative terms.

The aim of the article is to carry out a literature review concerning the principles of cultural child rearing among Indigenous people in Canada as regards traditional practices and their contemporary adaptation in the shadow of the historical trauma of colonization. The main categories of analysis are cultural connectedness and cultural child development related to Indigenous understanding of child autonomy, discipline, spirituality, building relationships and community in Canadian Indigenous societies. In the first part of the article, the focus is on the importance of cultural connectedness and five areas of connectedness crucial to a cultural framework by which Indigenous knowledge is transmitted, preserved and promoted. In the second part, the principles of traditional child development in contemporary Indigenous practices with some examples such as the “Four Hills of Life” are explored. In conclusion, there is a brief reflection on Indigenous ways of child rearing in the context of its barriers and opportunities.