Hildegard of Bingen, Mystic, Writer, Composer, Saint

Hildegard of Bingen (1098–September 17, 1179) was a medieval mystic and visionary and Abbess of Bingens Benedictine community. She was also a prolific composer and the author of several books on spirituality, visions, medicine, health and nutrition, nature. A powerful figure within the church, she corresponded with Queen Eleanor of Aquitaine and other major political figures of the time. She was made a saint of the Church of England and was later canonized by the Catholic Church. Fast Facts: Hildegard of Bingen Known For: German mystic, religious leader, and saintAlso Known As: Saint Hildegard, Sibyl  of the  RhineBorn: 1098 in  Bermersheim vor der Hà ¶he, GermanyParents: Mechtild of Merxheim-Nahet,  Hildebert of BermersheimDied: September 17, 1179 in  Bingen am Rhein, GermanyEducation: Privately educated in at the  Benedictine  cloister of Disibodenberg by Jutta, a sister of the count of SpanheimPublished Works:  Symphonia armonie celestium revelationum, Physica, Causae et Curae, Scivias, Liber Vitae Meritorum, (Book of the Life of Merits), Liber Divinorum Operum (Book of the Divine Works)Awards and Honors:  Canonized in 2012 by Pope Benedict XVI; proclaimed a doctor of the church in the same yearNotable Quote: Woman may be made from man, but no man can be made without a woman. Hildegard of Bingen Biography Born in Bemersheim (Bà ¶ckelheim), West Franconia (now Germany), in 1098, Hildegard of Bingen was the 10th child of a well-to-do family. Shed had visions connected with illness (perhaps migraines) from a young age, and in 1106 her parents sent her to a 400-year-old Benedictine monastery that had only recently added a section for women. They put her under the care of a noblewoman and resident there named Jutta, calling Hildegard the familys tithe to God. Jutta, whom Hildegard later referred to as an unlearned woman, taught Hildegard to read and write. Jutta became the abbess of the convent, which attracted other young women of noble background. In that time, convents were often places of learning, a welcome home to women who had intellectual gifts. Hildegard, as was true of many other women in convents at the time, learned Latin, read the scriptures, and had access to many other books of religious and philosophical nature. Those who have traced the influence of ideas in her writings find that Hildegard must have read quite extensively. Part of the Benedictine rule required study, and Hildegard clearly availed herself of the opportunities. Founding a New, Female House When Jutta died in 1136, Hildegard was elected unanimously as the new abbess. Rather than continue as part of a double house—a monastery with units for men and for women—Hildegard in 1148 decided to move the convent to Rupertsberg, where it was on its own and not directly under the supervision of a male house. This gave Hildegard considerable freedom as an administrator, and she traveled frequently in Germany and France. She claimed that she was following Gods order in making the move, firmly opposing her abbots opposition. She assumed a rigid position, lying like a rock until he gave his permission for the move. The move was completed in 1150. The Rupertsberg convent grew to as many as 50 women and became a popular burial site for the wealthy of the area. The women who joined the convent were of wealthy backgrounds, and the convent did not discourage them from maintaining something of their lifestyle. Hildegard of Bingen withstood criticism of this practice, claiming that wearing jewelry to worship God was honoring God, not practicing selfishness. She later also founded a daughter house in Eibingen. This community is still in existence. Hildegards Work and Visions Part of the Benedictine rule is labor, and Hildegard spent early years in nursing and at Rupertsberg in illustrating (illuminating) manuscripts. She hid her early visions; only after she was elected abbess did she receive a vision that she said clarified her knowledge of the psaltery...the evangelists and the volumes of the Old and New Testament. Still showing much self-doubt, she began to write and share her visions. Papal Politics Hildegard of Bingen lived at a time when, within the Benedictine movement, there were stresses on the inner experience, personal meditation, an immediate relationship with God, and visions. It was also a time in Germany of striving between papal authority and the authority of the German (Holy Roman) emperor and by a papal schism. Hildegard of Bingen, through her many letters, took to task both the German Emperor Frederick Barbarossa and the archbishop of Main. She wrote to such luminaries as King Henry II of England and his wife Eleanor of Aquitaine. She also corresponded with many individuals of low and high estate who wanted her advice or prayers. Hildegards Favorite Richardis or Ricardis von Stade, one of the convents nuns who was a personal assistant to Hildegard of Bingen, was a special favorite of Hildegard. Richardis brother was an archbishop, and he arranged for his sister to head another convent. Hildegard tried to persuade Richardis to stay and wrote insulting letters to the brother and even wrote to the pope, hoping to stop the move. But Richardis left and died after she decided to return to Rupertsberg but before she could do so. Preaching Tour In her 60s, Hildegard of Bingen began the first of four preaching tours, speaking mostly in other communities of Benedictines such as her own and other monastic groups, but also sometimes speaking in public settings. Hildegard Defies Authority A final famous incident happened near the end of Hildegards life when she was in her 80s. She allowed a nobleman who had been excommunicated to be buried at the convent, seeing that he had last rites. She claimed shed received word from God allowing the burial. But her ecclesiastical superiors intervened and ordered the body exhumed. Hildegard defied the authorities by hiding the grave, and the authorities excommunicated the entire convent community. Most insultingly to Hildegard, the interdict prohibited the community from singing. She complied with the interdict, avoiding singing and communion, but did not comply with the command to exhume the corpse. Hildegard appealed the decision to yet higher church authorities and finally had the interdict lifted. Hildegard of Bingen Writings The best-known writing of Hildegard of Bingen is a trilogy (1141–1152) including Scivias, Liber Vitae Meritorum, (Book of the Life of Merits), and Liber Divinorum Operum (Book of the Divine Works). These include records of her visions—many are apocalyptic—and her explanations of scripture and salvation history. She also wrote plays, poetry, and music, and many of her hymns and song cycles are recorded today. She even wrote on medicine and nature—and its important to note that for Hildegard of Bingen, as for many in medieval times, theology, medicine, music, and similar topics were united, not separate spheres of knowledge. Was Hildegard a Feminist? Today, Hildegard of Bingen is celebrated as a feminist. This has to be interpreted within the context of her times. On the one hand, she accepted many of the assumptions of the time about the inferiority of women. She called herself a paupercula feminea forma or poor weak woman, and implied that the current feminine age was thereby a less-desireable age. That God depended on women to bring his message was a sign of the chaotic times, not a sign of the advance of women. On the other hand, she exercised considerably more authority than most women of her time in practice, and she celebrated feminine community and beauty in her spiritual writings. She used the metaphor of marriage to God, though this was not her invention nor a new metaphor—and it was not universal. Her visions have female figures in them: Ecclesia, Caritas (heavenly love), Sapientia, and others. In her texts on medicine, she included topics that male writers usually avoided, such as how to deal with menstrual cramps. She also wrote a text just on what is today called gynecology. Clearly, she was a more prolific writer than most women of her era; more to the point, she was more prolific than most of the men of the time. There were some suspicions that her writing was not her own and could instead be attributed to her scribe Volman, who seems to have taken the writings that she put down and made permanent records of them. But even in her writing after he died, her usual fluency and complexity of writing is present, which would be counterevidence to the theory of his authorship. Sainthood Perhaps because of her famous (or infamous) flouting of ecclesiastical authority, Hildegard of Bingen was not initially canonized by the Roman Catholic Church as a saint, although she was honored locally as a saint. The Church of England considered her a saint. On May 10, 2012, Pope Benedict XVI officially declared her a saint of the Roman Catholic Church. Later that year on October 7, he named her a Doctor of the Church (meaning her teachings are recommended doctrine). She was the fourth woman to be so honored, after Teresa of Avila, Catherine of Siena, and Tà ©rà ¨se of Lisieux. Death Hildegard of Bingen died  on September 17, 1179, at age 82. Her feast day is September 17. Legacy Hildegard of Bingen was, by modern standards, not as revolutionary as she might have been considered in her time. She preached the superiority of order over change, and the church reforms she pushed for included the superiority of ecclesiastical power over secular power, and of popes over kings. She opposed the Cathar heresy in France and had a long-running rivalry (expressed in letters) with another figure whose influence was unusual for a woman, Elisabeth of Shonau. Hildegard of Bingen is probably more properly classified as a prophetic visionary rather than a mystic, as revealing knowledge from God was more her priority than her own personal experience or union with God. Her apocalyptic visions of the consequences of acts and practices, her lack of concern for herself, and her sense that she was the instrument of Gods word to others differentiate her from many of the female and male mystics near her time. Her music is performed today and her spiritual works are read as examples of a feminine interpretation of church and spiritual ideas. Sources â€Å"A Contemporary Look at Hildegard of Bingen.†Ã‚  Healthy Hildegard, 21 Feb. 2019.The Editors of Encyclopaedia Britannica. â€Å"St. Hildegard.†Ã‚  Encyclopà ¦dia Britannica, 1 Jan. 2019.Franciscan Media. â€Å"Saint Hildegard of Bingen.†Ã‚  Franciscan Media, 27 Dec. 2018.

The Differences Between Us And Lower Animals - 896 Words

Language Development Charles Darwin once said that one of the major difference between us and lower animals is our ability to associate sounds and idea by speaking words. This ability to come up with a language and use languages depends on the high development of mental powers. The use of language is considered one of the three pillars of human development alongside affects, and cognition. The ability to link feelings into words is called translation. At around age 2 , the children s ability to use language significantly improves. Their ability to string up words to make sentences and their vocabulary knowledge is improved. THeir ability to describe their environment and come up with representative language shows up the same time when their ability to imitate and represent improves as well. During the early years of 2-3 children require a combination of participation and an accepting environment to fully explore their potentials of learning the language. Most of times expressive com plex speech and sarcasm fall to deaf ear as the child take it literally or have no knowledge of the complex vocabulary. Due to the little social knowledge and egocentrism of most young children indirect requests also seem to confuse them. At around the age of 4, children starts to develop understanding of more pragmatic rules. One example is the ability to speak politely which is a cognitive sign that they now can understand the viewpoints of others. Another concept of language we must graspShow MoreRelatedSzymborska Ioc1595 Words   |  7 Pagesthe value of life of a human vastly outweighs that of an animal – or in the case of this poem, an insect. In ‘Seen from Above’, Szymborska underscores the ingrained interpretation of the pecking order of life, which we take for granted. What does this mean? We as humans do not stop and ruminate the tragedy of the death of a bird, or mourn the passing of an ant. We see the life of a human as higher up on the pecking order than that of animals, and while we may not consciously register this belief everydayRead MoreIs It A Vegetarian?891 Words   |  4 PagesEdward Sanchez once said, â€Å"Why do we find it so horrible to kill a baby? It’s because they are voiceless and defenseless. The same applies to animals. Killing animals is cowardice.† We all think of vegetarians as unhealthy and odd but in reality, the meat eaters are the unhealthy and odd ones. Animals are killed daily for us to consume as food and we have no idea what goes on behind closed doors. Becoming a vegetarian is a great choice as it’s not just healthier for you, it is also better for theRead MoreArgumentative Essay On Animal Testing1189 Words   |  5 PagesAnimal Experimentation Animal experimentation has become a common practice among scientists around the world for various purposes, specifically including the improvement of human lives. 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Mill explains it as, â€Å"The doctrine that the basis of morals is utility, or the greatestRead MoreAnimal Testing Should Not Be Banned891 Words   |  4 PagesHumans are Animals Every year millions of animals are burned, tortured and crippled in research that does not even result in safer products for humans. In fact, more than 90% of experimental drugs that are shown to be safe and effective in animals do not work for humans and are considered unsafe. Animal testing is barbaric; the small benefit that may be gained through testing in no way rights the torture these animals are put through. Not only is the testing harmful to the animals, it is extremelyRead MoreMost Common Tools Present During The Lower Palaeolithic Period1594 Words   |  7 PagesOldowan and Acheulean stone tools were the most common tools present during the Lower Palaeolithic period. These tools were the earliest evidence of cultural behaviour that is present among us Homo sapiens now. 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Immunization Programs In New Zealand Samples †MyAssignmenthelp.com

Question: Discuss about the Immunization Programs In New Zealand. Answer: Background The target suggested is the increase in immunizations for communities in New Zealand. The immunization programs are mainly facilitated by the locally approved vaccinators. According to Ministry of Health, (2017) the main vaccinators that are supported for this target include any local programs specifically recommended by a medical health officer of the area or the National Immunization Schedule and nationally endorsed and funded vaccinations for particular groups. The National Immunization Schedule is usually aimed at providing vaccinations against diseases for children aged six weeks to 12 years (Udy, 2008). The rationale for increased immunizations is to ensure the best possible health protection for children and to reduce the prevalence of lethal disease among the younger population. Very young children are usually at most risk of developing diseases since their body immune systems are not exposed to dangerous infectious conditions. If there might emerge infectious and lethal dise ases that are likely to affect other groups, the program has allowed funded vaccinations for particular groups. The coverage of immunization programs for the National Immunization Schedule has seen significant success. For instance, in 2017, their immunization of eligible candidates was well above 80% for most immunization services (Ministry of Health, 2017). The implication is that there are minimal changes that should be made to create an improvement in the immunization prospects. Some of the current HPV related health initiatives in Bay of Plenty area include the Pasifika HPV promotion that focuses on Pacific Islander females using incentives to encourage HPV immunizations. For this target, we focus on a health initiative that is inclusive of children vaccinated under the National Immunization Schedule and older populations. The HPV immunization is government funded and is provided for children at the age of 8 years to 26-year-old young adults. The HPV Immunization Program was initiated as early as 2008. The HPV began as an initiative to help prevent cancer causing HPV infections. The effort started through evaluation of similar strategies that were already commenced overseas. The currently available HPV vaccination is approved by Medsafe to be safe for use on humans. Also up to 125 other countries are using the same immunization and have established that the prevention is long lasting. According to New Zealand Herald, (2011), there are still up to 150 cases of cervical cancer among older women in the entire nation every year. The perception is that the prevalence of disease-causing infections is always relatively high and requires the attention of governmental programs. The main idea behind the HPV virus is to introduce to the body, a non-infectious version of the HPV virus to trigger preventive antibodies that can keep the patient immune from infection. Proposal details The relevance for an increased investment into the implementation of vaccination programs for HPV is that there is a need for most families to understand the reality of cervical cancer and other conditions that the young adult may risk in the event of HPV infection. According to Cancer Society, (2017) HPV is behind 70% of cervical cancer cases and is therefore essential for girls. In fact, the program in 2008 offered free vaccination for girls. However, there is still a high risk of developing other cancers among women and men who contract the virus. This explains the place of controversies against the vaccination with a focus on medications such as Gardasil. New Zealand Herald, (2017) reports that in 2016, the government invested an extra $124 million in HPV vaccinations to increase access to further medication. Even with the progress that the government has made in availing the injection for HPV, there is a need for public education which forms part of the program to implement HPV vaccination correctly. Some of the primary concerns are the public perception of the immunization to be promoting promiscuity and the scepticism that is associated with the cervical smear (Dursun et al., 2009). The approval age for the HPV vaccination requires girls to acquire the immunization as early as possible when their immune systems are stronger than when they get older. However, there are more disparaging statistics that point towards the need to implement vaccination that may work towards improving future healthfully. The Bay of Plenty faces the highest numbers of cancer cases and therefore requires all mechanisms to be undertaken to ensure that the possibility of developing cancer through contracted HPV are reduced. Some of the main issues surrounding the perception include a report that Bay of Plenty shows cancer cases significantly higher than the national mean. The cancer mortality rate is at 140 per 100,000 making it the seventh highest in the nation (New Zealand Herald, 2011). It is thus an imperative to look at the population outlook of cancer cases. According to New Zealand Herald, (2011) the Maori population who are the most deprived report more cases. The implication is that there is a higher correlation between low income and the possibility of developing cancer. Government-funded initiatives to counter cancer and cancer-causing diseases such as HPV, therefore, do not cease in their importance. Next Steps At the bay of plenty, some of the leading programs should be aimed at improving awareness concerning HPV immunization and its importance. Some of the factors to address are the perceptions concerning sexual behaviour about HPV immunization (Dursun et al., 2009). This may involve encouraging safe sexual conduct alongside the promotion of healthy options such as the immunization. Other strategies may involve focusing on the most deprived populations in the Bay of Plenty. For instance, Ministry of Health, (2017) suggests a move to lobby for the DHB to include cancer component in the whanau long-term contracts. Such policy implementations should work towards ensuring that the government is accountable for reducing the cancer prospects at the Bay of Plenty. An important strategy is to fund and implement a provision of HPV immunization freely for both the males and females alongside the promotion of nurse knowledge framework to assist with the efficient implementation of the project (Parkin Bray, 2006). The Bay of Plenty may work towards encouraging funds for initiatives to work on nursing hospices and practitioner training to improve the patient experiences at healthcare centres. Further, there should be an improvement of palliative care and innovation of various prevention plans to deal with HPV and HPV related conditions (Kang et al., 2015). There should be implemented more effective tumour review technology that may help in treating cancers in time. References Ministry of Health. (2017) HPV Vaccine Retrieved from https://www.health.govt.nz/our-work/preventative-health-wellness/immunisation/hpv-immunisation-programme/hpv-vaccine Ministry of Health. (2017). National and DHB Immunization data. Retrieved from https://www.health.govt.nz/our-work/preventative-health-wellness/immunisation/immunisation-coverage/national-and-dhb-immunisation-data Udy, Carly. (2008 May 2nd). TOP STORY: Cancer Vaccine for Bay Children. New Zealand Herald. Retrieved from https://www.nzherald.co.nz/bay-of-plenty-times/news/article.cfm?c_id=1503343objectid=10969360 New Zealand Herald. (2017 Jan 31st). Awareness Campaign launched as HPV immunization is extended to year 8 boys. New Zealand Herald. Retrieved from https://www.nzherald.co.nz/nz/news/article.cfm?c_id=1objectid=11792001 New Zealand Herald. (2011, Sep 10th). Bay has the highest cancer rate in NZ. New Zealand Herald. Retrieved from https://www.nzherald.co.nz/bay-of-plenty-times/news/article.cfm?c_id=1503343objectid=11040619 Waikato DHB. (2017). Regional Services Plan 2016/19 Retrieved from https://waikatodhb-ebooks.co.nz/midlandregional/MidlandDHBsRegionalServicesPlan/files/basic-html/page31.html Toi Te Ora. (2017, April 3rd). Young people urged to get free HPV immunization. Scoop. Retrieved from https://www.scoop.co.nz/stories/GE1704/S00009/young-people-urged-to-get-free-hpv-immunisation.htm Cancer Society. (2017). Cervical Cancer. Retrieved from https://cancernz.org.nz/cancer-information/cancer-types/cervical-cancer/ Kang, Y. J., Lewis, H., Smith, M. A., Simonella, L., Neal, H., Bromhead, C., Canfell, K. (2015). Pre-vaccination type-specific HPV prevalence in confirmed cervical high grade lesions in the M?ori and non-M?ori populations in New Zealand. BMC infectious diseases, 15(1), 365. Carter, J. R., Ding, Z., Rose, B. R. (2011). HPV infection and cervical disease: a review. Australian and New Zealand Journal of Obstetrics and Gynaecology, 51(2), 103-108. Parkin, D. M., Bray, F. (2006). The burden of HPV-related cancers. Vaccine, 24, S11-S25. Dursun, P., Altuntas, B., Kuscu, E., Ayhan, A. (2009). Women's knowledge about human papillomavirus and their acceptance of HPV vaccine. Australian and New Zealand Journal of Obstetrics and Gynaecology, 49(2), 202-206.

Recognition of Aboriginal Law for Customary Law - myassignmenthelp

Question: Discuss about theRecognition of Aboriginal Law for Customary Law. Answer: The Aboriginal law of Australia is the customary law of Australia which is comprised of those customs which are being practiced by the Aboriginal societies of Australia for a very long time. These laws govern the human conduct and command punishments for its contravention. The Aboriginal law is different from the Australian law as the former governs all the aspects of the life of Aboriginal people while the common law system of Australia does not governs people on all the aspects of life for example their personal laws which cover marriage and divorce laws. The conflict between the two laws sometimes makes the people from the Aboriginal community to make a decision which results in contravention of either of the two laws.[1] However, gradually the laws of all Aboriginal communities have been altered such that in case of conflict between the two laws the common law of prevails. The Australian legal system identifies Aboriginal laws but does not gives them importance over the common law of Australia. Notwithstanding the recognition given to the existence of customary law in Australia, people of Indigenous community are restricted to argue the common law cases, due to a number of legal complications. Not much reliance is laid on Aboriginal law in Australian courts because the common law only recognizes its existence. The Aboriginal law is the tradition of Indigenous people of the Northern Territory and is an important source from which they derive their rights and duties.[2] The question of acknowledgment of the Aboriginal law is in debate in the Northern Territory since a very long time. In the Northern Territory, certain legislations and courts have mentioned customary laws where such law is expedient in recognizing relationships or societal expectations. In 1897 the Aboriginal Protection and Restriction of the Sale of Opium Act was enacted. The Act gave powers to the Minister to remove, detain and relocate the aboriginal people to reserves and gave permission the Minister to make additional guidelines to control the acts of the aboriginal people. Police was also given power to bestow retributive justice" to the people of Aboriginal community. The consequences of the enactment of this statute was that many people of Indigenous communities died while conflicting with the police. At this point the government thought that the Indigenous community was headed for disappearance, and announced measures to segregate the Indigenous community from the society at large. The government took charge for Indigenous people, compelling them to live on specially designated reserves for Aboriginal community. The policy of the government soon shifted from protection of Indigenous people to their integration into non-indigenous communities. The Indigenous communities are the original owner of the territory. The State is the stranger. International morality recommends a guest should respect the host. These communities have been exposed to racial discrimination all over the world, and even today they continue to be discriminated.[3] The principles of human rights require the State to respect the rights of traditional communities. The seeds of the spirit for protecting the rights of traditional communities are inherent in the theory of natural rights.[4] Article 27 of the Universal Declaration of Human Rights gives right to every human being to take part freely in the cultural rites of the community to which he belongs and to enjoy its arts and share the scientific developments and its benefits. The International Covenant on Economic, Social and Cultural Rights, 1966 gives recognition to the inherent dignity and equal and non- transferrable rights of all human beings. The legal systems of the Northern Territory or the Commonwealth of Australia may be recommended to implement the following model in order to recognize the Aboriginal law into the Australian legal system[5]. These recommendations will provide freedom of traditional and cultural rights of the people of Indigenous community as customary law being a part of tradition should be respected and recognized as a moral commitment of the society. The government may introduce statutory provisions and guidelines that would enable governmental agencies and courts to consider the Aboriginal law in the exercise of their discretions as per the requirement of their circumstances. Further the Aboriginal people may be encouraged to participate in the decision making process relating matters connected to their lives. The government should develop law and justice plans that recognize the aboriginal customary law to deal with issues related to the community and enhance the implementation of the Australian law within the community. The government should adopt policies that would ensure that the general law of the Northern territory administers justice in respect of matters dealing with the rights and obligations of the Aboriginal people under the traditional law. Efforts should be made for learning the customary laws so that justice can be attained in cases involving matters related to people of Aboriginal community. The Aboriginal customary law of Australia has its own importance and people of Australia should be full of pride about that fact. The Aboriginal people have different customs than the non-Aboriginals but they fall under the same common law system. The only reason behind the suppression of the customary laws is the non-acceptance and of not showing mutual respect and mutual understanding of different customs. The statutes and the precedents do not confirm with the customary laws. The conflicts arise because they do not want to understand each other. Measures need to be taken to remove the ambiguity between the two different laws which come from different backgrounds and not by ignoring each other.[6] Further the courts should have the obligation to consider certain issues, viz., the background of the accused and the nature of the offence while deciding the punishment. This also includes giving regard to the Indigenous customary law in cases involving Indigenous offenders. Conflicts arise when Indigenous offenders commit certain acts that are permissible under customary laws, but prohibited under the common law. Like in the case of Hales v Jamilmira[7] where the offender, an Indigenous male, was convicted for committing unlawful sexual intercourse with a 15 year old girl. He argued that he was acting under the Indigenous customary law. The judges confirmed the illegality of the act of the offender under common law. In Walker v The State of New South Wales, [8] the High Court of Australia was of the view that even if an assumption is made that the customary criminal law of the people of Aboriginal community survived British settlement, it was abolished by the passage of criminal legislations which were for the general application. From the observation and analysis made above it can be concluded that the historical relationship existing between people of Indigenous community and the common law system of Australia, the people of Indigenous community lack access to redressal of their issues. The continuous discrimination in access to right to approach courts has placed the people of Indigenous community as people of second class not having equal civil and political rights. This has long-term consequences, which may be seen in a lack of familiarity, of access or trust in legal remedies to their problems. Reference List: Altman, Jon, and Sue Jackson. Indigenous land and sea management.Ten commitments revisited: securing Australias future environment. CSIRO Publishing, Canberra(2014): 207-216. Danial Kelly, The Black and White of Wunungmurra, (2012) 2 NTLJ 227 https://customarylawproject.yolasite.com/resources/NTLJ%20Vol%202%20No%204_Danial%20Kelly%20Article.pdf. David Moore, "Unfriendly terms in court: Aboriginal languages and interpreting in the Northern Territory."Indigenous Law Bulletin8.12 (2014): 8-10. Hales v Jamilmira, (2003) NTLR 14. Ida Bagus Wyasa Putra and Danial Kelly, The existence of traditional community in the modern state and the global world: The experience of Indonesia in governing its traditional community. (2017) https://online.cdu.edu.au/bbcswebdav/pid-2418047-dt-content-rid-7589332_2/courses/LWA113_SP2_2017/Indonesia%20Bali%20course%20material%202017.pdf James Gurrwanngu Gaykamangu, Ngarra law: Aboriginal customary law from Arnhem Land, (2012) 2 NTLJ 246. https://customarylawproject.yolasite.com/resources/LAWREP-001-NTLJ-JL-0283.pdf Walker v The State of New South Wales, (1994) HCA 64.