Aboriginal Spirituality

Land is considered mother earth to Indigenous Australians, the source of all creation, yielding all the necessities of life- food, clothing and shelter dated back since over 40,000 years ago when Aborigines first came to Australia. In present period, Indigenous still are spiritually linked to the land rights of this country, which will be further discussed and analysed throughout this ethnographic report.
2. Aboriginal Spirituality
Indigenous Spirituality is recognized and defined as the core of Aboriginal being, it is the general notion of the interconnecting elements of creation. It is the relationship between every human, every flora and every fauna. The relationship between the land and the person. The interconnectedness of every aspect
The laws, customs and ways of knowing and being are interconnected through the spirit of the land. Therefore continuing the connection is required for the survival of Indigenous Australians. To gain recognition of custodianship requires land claiming, which is often the last remaining form of compensation for dispossession after the white settlement. To prove ownership of their land, proof must be provided that there native relationship and formal land boundaries by anthropologists. A total of 1% represents the total land mass in New South Wales that Indigenous people have successfully claimed such as national parks. Many parks are jointly owned not affecting visitor protocols. The first park returned was the Mutawintji National Park, followed by the first native title determination recognition, the Witjira National Park. Mutawintji was returned to original owners on the fourth of September 1998, which claims to have a collection of Aboriginal art, including rock engravings, murals and paintings. The Witjira National Park was recognised in September of 2008. These parks being returned to the original custodians does not come easy. Indigenous Australians must prove their continuous kinship with the specific land they are inadequate to claim, which devours to be vacant government-owned. Returning land to Indigenous custodians will continue to
Although most in the end resulted in positive outcomes motivating the continuation of returning the custodianship to the Aborigines. Past criticism involved the governments objecting through many indigenous events for instance the Yirrkala bark petitions and the Australian minerals industry. Waita Telfer’s perspective reveals she has ill feelings towards the government still today as they do not recognise the original people of the land nor give correct compensation for the invasion. The Yirrkala bark petitions began in 1963 protesting about indigenous land rights, which was rejected by the Northern Territory Supreme Court in 1971. History of criticisms against the demands for land rights dates back over centuries of ridicule and hierarchy management. Finally, “every day you choose not to act on something, the next generation pays” reference. Peter Mulcahy promulgates the effects of not solving the current problem, leaving the following people to deal with it. Describing, the minerals industry on sacred indigenous sites propagates the fondness of the connections to the land. It collides with Aboriginal land interests, who although Peter Mulcahy affirms “one person cannot say the opinion of everyone” Mulcahy, P.(2016). He believes that if mining is a system of progression which means to move forward, then where are we forwarding to, since all the sacred land which