Indigenous Australians and List of Włatcy móch episodes: Difference between pages
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Description of particular episodes of [[Włatcy móch]] cartoon: |
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{{Refimprove|date=May 2008}} |
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{{ethnic group| |
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|group=Australian Aborigines and Torres Strait Islanders |
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|image= [[Image:Ernie Dingo.jpg|70px]], [[Image:Johnathanthurston fanday.jpg|70px]], [[Image:Adam goodes.jpg|70px]] |
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|caption = [[Ernie Dingo]], [[Johnathan Thurston]], [[Adam Goodes]] |
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<br> |
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|flag = [[Image:Australian Aboriginal Flag.svg|80px]] [[Image:Torres Strait Islanders Flag.svg|80px]] |
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|population = 517,000<ref>[http://www.abs.gov.au/AUSSTATS/abs@.nsf/mf/4705.0?OpenDocument][[Australian Bureau of Statistics]]</ref><br>2.6% of Australia's population |
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|region1 = {{flag|Northern Territory}} |
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|pop1 = 32.5% |
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|ref1 = |
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|region2 = {{flag|Western Australia}} |
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|pop2 = 4.0% |
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|ref2 = |
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|region3 = {{flag|Queensland}} |
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|pop3 = 3.6% |
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|ref3 = |
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|region4 = {{flag|New South Wales}} |
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|pop4 = 2.5% |
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|ref4 = |
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|region5 = {{flag|South Australia}} |
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|pop5 = 2.3% |
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|ref5 = |
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|region6 = {{flag|Victoria}} |
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|pop6 = 1.0% |
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|rels=Primarily [[Christian]], with minorities of other religions including [[Islam]] and various forms of Traditional belief systems based around the [[Dreamtime]] |
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|langs=Several hundred [[Indigenous Australian languages]] (many extinct or nearly so), [[Australian English]], [[Australian Aboriginal English]], [[Torres Strait Creole]], [[Australian Kriol language|Kriol]] |
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|related= ''see'' [[List of Indigenous Australian group names]] |
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}} |
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'''Indigenous Australians''' are descendants of the first known human inhabitants of the [[Australia]]n continent and its nearby islands <ref>Tim Flannery (1994), The Future Eaters: An Ecological History of the Australasian Lands and People, ISBN 0-8021-3943-4 ISBN 0-7301-0422-2</ref>. Some dissident authors claim that Ancient Aborigines arrived a part of the second wave of immigration. <ref> Rodney Liddell, Cape York - The Savage Frontier, ISBN 0 646 28348 0. </ref> This includes both the '''[[Torres Strait Islanders]]''' and the '''[[Australian Aborigines|Aboriginal People]]''', who together make up about 2.6% of Australia's current population. The Aboriginal peoples traditionally inhabited mainland Australia, [[Tasmania]], and some of the other [[List of islands of Australia|adjacent islands]]. The Torres Strait Islanders are indigenous to the [[Torres Strait]] Islands between Australia and [[New Guinea]]. |
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The time of arrival of the first indigenous Australians is a matter of debate among researchers, with estimates ranging from 40,000 years ago to 125,000 years ago.<ref>[http://media.uow.edu.au/news/2004/0917a/index.html "When did Australia's earliest inhabitants arrive?"], ''University of Wollongong'', 2004. Retrieved June 6, 2008</ref> |
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== Season 1 == |
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The blanket term "Indigenous Australians" has always encompassed many different communities and societies with unique cultures and in present day Australia these are further divided into local communities.<ref>[http://wwwmcc.murdoch.edu.au/ReadingRoom/3.2/Hodge.html "Aboriginal truth and white media: Eric Michaels meets the spirit of Aboriginalism"], ''The Australian Journal of Media & Culture'', vol. 3 no 3, 1990. Retrieved June 6, 2008</ref> Although there were over 250 spoken languages, fewer than 200 of these remain in use<ref>[http://www.abs.gov.au/ausstats/abs@.NSF/2f762f95845417aeca25706c00834efa/aadb12e0bbec2820ca2570ec001117a5!OpenDocument "Australian Social Trends" ''Australian Bureau of Statistics''], 1999, Retrieved on June 6, 2008,</ref> - all but 20 are considered to be endangered.<ref name=autogenerated1>Nathan, D: "Aboriginal Languages of Australia", ''Aboriginal Languages of Australia Virtual Library'', "http://www.dnathan.com/VL/austLang.htm" 2007</ref> The population of Indigenous Australians prior permanent European settlement has been estimated at between 318,000 and 750,000.<ref name="pop_abs">[http://www.abs.gov.au/ausstats/abs@.nsf/94713ad445ff1425ca25682000192af2/bfc28642d31c215cca256b350010b3f4!OpenDocument 1301.0 - Year Book Australia, 2002] [[Australian Bureau of Statistics]] [[January 25]] [[2002]]</ref> The distribution of people was similar to that of the current Australian population, with the majority living in the south east centred along the [[Murray River]].<ref>Pardoe, C: "Becoming Australian: evolutionary processes and biological variation from ancient to modern times", ''Before Farming 2006'', Article 4, 2006</ref> |
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=== Lesson 1: Maślana's credit card (on DVD: Maślana's debt)=== |
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=== Lesson 2: My name is Anusiak=== |
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==Definitions== |
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===Indigenous Australians=== |
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[[Image:Bathurst Island men.jpg|thumb|right|135px]] |
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Although distinctive historical and cultural histories have resulted in Indigenous Australian having little in common socially, culturally or linguistically, Indigenous Australians are seen as being broadly related. A collective identity as Indigenous Australians is recognised as encompassing all Aboriginal and Torres Strait Islander groups. |
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The Australian society is becoming [[Miscegenation|racially mixed]]. According to the [[2001]] census, 69% of all unions involving an indigenous Australian are mixed.<ref>http://www.bennelong.com.au/articles/pdf/howsonquadrant2004.pdf</ref> <ref>http://www.theage.com.au/articles/2002/08/14/1029113955646.html</ref><ref>Birrell, R and J Hirst, 2002, Aboriginal Couples at the 2001 Census, People and Place, 10(3): 27.</ref> |
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=== Lesson 3: Order for Maślana=== |
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====Aboriginal Australians==== |
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{{seealso|Australian Aborigines}} |
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[[Image:Aboriginals Performing at Crown Street Mall.jpg|thumb|right|[[Indigenous Australians|Aborigines]] performing at Crown Street Mall, [[Wollongong]]]] |
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In the past the word [[wikt:aboriginal|Aboriginal]] has been used in Australia to describe its indigenous peoples as early as 1789. It soon became capitalised and employed as the common name to refer to all indigenous Australians. At present the term refers only to those peoples who were traditionally hunter gatherers. It does not encompass those indigenous peoples from the Torres Strait who traditionally practiced agriculture. |
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=== Lesson 4: Uncle Alfred=== |
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The word [[wikt:aboriginal|Aboriginal]] has been in use in [[English language|English]] since at least the [[17th century]] and means "first or earliest known, indigenous," (Latin ''Aborigines'', from ''ab'': from, and ''origo'': origin, beginning),<ref>Originally used by the Romans to denote the (mythical) indigenous people of ancient [[Italy]]; see [[Sallust]], [http://www.slu.edu/colleges/AS/languages/classical/latin/tchmat/readers/accreaders/sallust/saltrans1.html ''Bellum Catilinae''], ch. 6.</ref> Strictly speaking, "Aborigine" is the noun and "Aboriginal" the adjectival form; however the latter is often also employed to stand as a noun. Note that the use of "Aborigine(s)" or "Aboriginal(s)" in this sense, i.e. as a noun, has acquired negative, even derogatory connotations among some sectors of the community, who regard it as insensitive, and even offensive.<ref>[http://www.infonet.unsw.edu.au/poldoc/racetrea.htm UNSW guide on How to avoid Discriminatory Treatment on Racial of Ethnic Grounds]</ref> The more acceptable and correct expression is "Aboriginal Australians" or "Aboriginal people", though even this is sometimes regarded as an expression to be avoided because of its historical associations with colonialism. "Indigenous Australians" has found increasing acceptance, particularly since the 1980s.<ref>[http://www.trinity.wa.edu.au/plduffyrc/indig/terms.htm Appropriate Terms for Australian Aboriginal People<!-- Bot generated title -->]</ref> |
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=== Lesson 5: First communion=== |
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The broad term Aboriginal Australians includes many regional groups that often identify under names from local indigenous languages. These include: |
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*''[[Koori]]'' (or ''Koorie'') in [[New South Wales]] and [[Victoria (Australia)|Victoria]] ([[Victorian Aborigines]]) |
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*''[[Murri (people)|Murri]]'' in [[Queensland]] |
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*''[[Noongar]]'' in southern [[Western Australia]] |
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*''[[Yamatji]]'' in central Western Australia |
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*''[[Wangkai]]'' in the Western Australian [[Goldfields]] |
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*''[[Nunga]]'' in southern [[South Australia]] |
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*''[[Anangu]]'' in northern South Australia, and neighbouring parts of [[Western Australia]] and [[Northern Territory]] |
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*''[[Yapa]]'' in western central Northern Territory |
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*''[[Yolngu]]'' in eastern [[Arnhem Land]] (NT) |
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*''[[Palawah]]'' (or ''Pallawah'') in [[Tasmania]].<ref name=autogenerated1 /> |
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These larger groups may be further subdivided; for example, Anangu (meaning a person from Australia's central desert region) recognises localised subdivisions such as Pitjantjatjara, [[Yankunytjatjara]], [[Ngaanyatjarra]], [[Luritja]] and [[Antikirinya]].<ref name=autogenerated1 /> It is estimated that prior to the arrival of British settlers the population of Indigenous Australians was approximately 318,000 - 750,000 across the continent.<ref name="pop_abs" /> |
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=== Lesson 6: Angelica=== |
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{{main|Torres Strait Islanders}} |
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The Torres Strait Islanders possess a heritage and cultural history distinct from Aboriginal traditions. The eastern Torres Strait Islanders in particular are related to the Papuan peoples of [[New Guinea]], and speak a [[Papuan language]][http://www.ethnologue.com/show_language.asp?code=ulk]. Accordingly, they are not generally included under the designation "Aboriginal Australians." This has been another factor in the promotion of the more inclusive term "Indigenous Australians". |
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=== Lesson 7: Shigella the Witch=== |
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====Black==== |
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The term "blacks" has often been applied to Indigenous Australians. This owes more to superficial [[physiognomy]] than [[ethnology]], as it categorizes Indigenous Australians with the other, unrelated [[black people]]s of [[Asia]] and [[Africa]]. In the 1970s, many Aboriginal activists, such as [[Gary Foley]] proudly embraced the term "black", and writer [[Kevin Gilbert (author)|Kevin Gilbert]]'s groundbreaking book from the time was entitled ''Living Black''. In recent years young indigenous Australians - particularly in urban areas - have increasingly adopted aspects of dark American and [[Afro-Caribbean]] culture, creating what has been described as a form of "black transnationalism." <ref name="gibson">Chris Gibson, Peter Dunbar-Hall, ''Deadly Sounds, Deadly Places: Contemporary Aboriginal Music in Australia'', pp. 120-121 (UNSW Press, 2005)</ref> |
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=== Lesson 8: Sanitary blues=== |
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==Languages== |
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{{main|Australian Aboriginal languages|Australian Aboriginal sign languages}} |
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=== Lesson 9: Brainwashing=== |
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The [[Australian Aboriginal languages|indigenous languages]] of mainland Australia and [[Tasmania]] have not been shown to be related to any languages outside Australia. In the late [[18th century]], there were anywhere between 350 and 750 distinct groupings and a similar number of languages and dialects. At the start of the [[21st century]], fewer than 200 indigenous Australian languages remain in use and all but about 20 of these are highly endangered. Linguists classify mainland Australian languages into two distinct groups, the [[Pama-Nyungan languages]] and the non-Pama Nyungan. The Pama-Nyungan languages comprise the majority, covering most of Australia, and are a family of related languages. In the north, stretching from the Western [[Kimberley region of Western Australia|Kimberley]] to the [[Gulf of Carpentaria]], are found a number of groups of languages which have not been shown to be related to the Pama-Nyungan family or to each other: these are known as the non-Pama-Nyungan languages. While it has sometimes proven difficult to work out familial relationships within the Pama-Nyungan language family many Australianist linguists feel there has been substantial success.<ref>Bowern, Claire and Harold Koch (eds.). 2004. ''Australian Languages: Classification and the comparative method''. John Benjamins, Sydney.</ref> Against this some linguists, such as [[R. M. W. Dixon]], suggest that the Pama-Nyungan group, and indeed the entire Australian linguistic area, is rather a ''[[sprachbund]]'', or group of languages having very long and intimate contact, rather than a [[genetic (linguistics)|genetic]] linguistic phylum.<ref>Dixon, R.M.W. 1997. ''The Rise and Fall of Languages''. CUP.</ref> |
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=== Lesson 10: Milk skin, milkwoman and the frog stopper=== |
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Given their long occupation of Australia, it has been suggested that Aboriginal languages form one specific sub-grouping. Certainly, similarities in the [[phoneme]] set of Aboriginal languages throughout the continent are suggestive of a common origin. A common feature of many Australian languages is that they display mother-in-law languages, special speech registers used only in the presence of certain close relatives. The position of Tasmanian languages is unknown, and it is also unknown whether they comprised one or more than one specific language family. |
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== Season 2 == |
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=== Lesson 11: Bus and the souvenire=== |
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{{main|History of Indigenous Australians|Prehistory of Australia}} |
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During a trip, the boys are rude, while Anusiak swears. They are not allowed to visit the reservation park in Łopianów. They must stay in the bus. A bus driver who's a satanist, tells boys about the Souvenire of Forgetting, which is just the bought club. With the club, boys hit Angelica and she forgets everything. Then, Anusiak is hit with it. Anusiak forgets everything ; boys are confused so they hit Anusiak again. He stays in Angelica's shoes and she in his. Soon after, the club is broken. The episode ends, when the bus stops next to the museum and the driver spooks German tourists. |
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=== Lesson 12: Museum=== |
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[[Image:Indig1.jpg|thumb|250px|A 19th century engraving of an Indigenous Australian encampment, showing the indigenous mode of life in the cooler parts of Australia at the time of European settlement.]] |
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The class visits museum in which many strange things happens. The boys and Frau are rescued by Czesio and his rat. |
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=== Lesson 13: Santa Claus Day=== |
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The general [[consensus]] among scholars for the arrival of humans in Australia is placed at 40,000 to 50,000 years ago with a possible range of up to 70,000 years ago. The earliest human remains found to date are that of [[Mungo Man]] which have been dated at about 40,000 years old. At the time of first European contact, it has been estimated the absolute minimum pre-1788 population was 315,000, while recent archaeological finds suggest that a population of 750,000 could have been sustained.<ref name="pop_abs" /> The mode of life and material cultures varied greatly from region to region. The greatest [[population density]] was to be found in the southern and eastern regions of the continent, the [[River Murray]] valley in particular. |
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Children are happy that the Santa's Day comes but Miss Frau explains there's no Santa at all. Everybody cry. Miss Frau and the hygienist want to make the children happy, so they prepare the Good School Spirit Day. |
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=== Lesson 14: Lifting=== |
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Aboriginal people had a long history of contact with seafarers from outside Australia. This is evidenced by the arrival of the [[dingo]] some 5,000 years ago and continued with trade from [[Indonesia]] extending back at least 500 years through to the earliest European contact approximately 350 years ago. |
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The class goes with Miss Frau and the farmer Kalina on the field, where they must dig the potatoes. Boys want to build a bomb but they find the Kalina's booze. They get drunk. |
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=== Lesson 15: Carnival=== |
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British colonisation of Australia began with the arrival of the [[First Fleet]] in [[Botany Bay]] in 1788. An immediate consequence of colonisation was a [[pandemic]] of [[Old World]] diseases, including [[smallpox]] which is estimated to have killed up to 90% of the local [[Darug people]] indigenous clan within the first three years of white settlement.<ref>[http://www.ahc.org.au/history/history.html BC [Before Cook] and Colonisation]</ref> Smallpox would kill around 50% of Australia's indigenous population in the early years of British colonisation.<ref>[http://encarta.msn.com/media_701508643/Smallpox_Through_History.html Smallpox Through History]</ref> |
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The main four is interested in Kupricz - the main character of the ''The Space Rangers'' DVD-episodes. But apart of being Snow White's gnomes during the carnival, they are space rangers. |
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=== Lesson 16: Romek and his Fred=== |
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A second consequence of British settlement was appropriation of land and water resources, which continued throughout the 19th and early 20th centuries as rural lands were converted for sheep and cattle grazing. By 1900 the recorded indigenous population of Australia had declined to approximately 93,000<ref>{{cite web| title =Year Book Australia, 2002 | publisher =Australian Bureau of Statistics | month = | year =2002 | url =http://www.abs.gov.au/ausstats/abs@.nsf/94713ad445ff1425ca25682000192af2/bfc28642d31c215cca256b350010b3f4!OpenDocument | accessdate =2008-09-23 }}</ref> |
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In this episode, the main four meets Maślana's cousine - Romek, who finally masturbates, but he calls it ''spanking the fred''. Boys want to know who this Fred really is. Finally, they learn it. |
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=== Lesson 17: Full control=== |
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Commonwealth legislation in 1962 specifically gave Aborigines the right to vote in Commonwealth elections. The [[Australian referendum, 1967 (Aboriginals)|1967 referendum]] allowed the Commonwealth to make laws with respect to Aboriginal people, and for Aboriginal people to be included when the country does a count to determine electoral representation. |
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The new school headmaster has to set up a government programme "The Maximal Control" which says that all student must be controlled everywhere, including their private life. The hygienist doesn't like it and goes to Warsaw to talk to the Minister of Education. Being at him, she learn everything about this programme. The headmaster is a robot. |
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=== Lesson 18: Grandma's Radio=== |
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In the controversial 1971 [[Gove land rights case]], Justice Blackburn ruled that Australia had been ''[[terra nullius]]'' before British settlement, and that no concept of [[native title]] existed in Australian law. In 1972, the [[Aboriginal Tent Embassy]] was established on the steps of [[Politics of Australia|Parliament House]] in [[Canberra]]. In 1992, the [[High Court of Australia]] handed down its decision in the [[Mabo v Queensland (No 2) (1992)|Mabo Case]], declaring the previous legal concept of ''terra nullius'' to be invalid. |
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Anusiak is visited by his grandma. But she still listens to the radio. Anusiak invited their friends and they are feed by Anusiak's grandma. They are in a trap. Miss Frau visits Anusiak's house and is also fed with grandma's meat and sauerkraut cuisine. They are rescued by the hygienist who gives grandma the discman with Bob Marley's songs. Soon after, the gradma's radio from Toruń is found by Miss Frau. |
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=== Lesson 19: Boróh the Companion=== |
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In 2004, the Australian Government abolished the [[Aboriginal and Torres Strait Islander Commission]] ([http://atsic.gov.au ATSIC]), which had been Australia's peak indigenous organisation. The abolition of [[Aboriginal and Torres Strait Islander Commission]] occurred soon after rape allegations were brought against its chairman [[Geoff Clark]]. |
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The class goes to the forest, taking part with the scouting. Its companion is Boróh. Czesio wants to fire something. Also Marcel and the Colonel wants to meet Boróh and steal his alcohol. Czesio fires the wood. Everybody is rescued but Boróh is dead because of heart attack.. |
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=== Lesson 20: Barbacue with Mruczuś=== |
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On 13th February, 2008 Prime Minister [[Kevin Rudd]] issued a public apology to members of the [[Stolen Generation]] on behalf of the Australian Government. |
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Angelica's got the birthday and invites the main four and her best friend - Karolina and Zajkowski. The main four doesn't have any gift for Angelica. Czesio finds a dead cat. Boys want to give Angelica the cat. During the barbecue, boys realizes that Angelica's father is an American and she has a maid. Angelica's dog, Berta probably eats the boys' gift and becomes ill. The hygienist comes and rescues the dog. |
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=== Lesson 21: Damny Bear (Swearing Bear; pol: Miś Przeklinak)=== |
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==Culture== |
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The Czesio's Swearing Bear is stolen by the petronel - a poor man collecting trashes and scrap. Maślana, Anusiak and Konieczko would like to help Czesio. Czesio's sad. During the Day of Trash Collecting and Cleaning the Earth, they find the petronel sitting in the park and grabbing his crotch. There is the Swearing Bear hidden. Boys attack the petronel. Soon after, Czesio and the Bear meet one another and they watch a story in the laundry washing machine's whirlpool. |
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{{main|Indigenous Australian culture}} |
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=== Lesson 22: Behind the scenes=== |
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[[Image:Aboriginal Art Australia.jpg|thumb|left|200px|Rock painting at Ubirr in [[Kakadu National Park]]]] |
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This episode's like the DVD additions which shows how the film is made. We learn more about the people who play the main roles. Miss Frau is the theatre singer, Mashlanah is the strong Polish actor, Konyetchko - the new actor, Anushyak is a gay and Tcheshyo is a materialist, loving his car and the most expensive food. |
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=== Lesson 23: Positive vibration=== |
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There are a large number of [[List of Indigenous Australian group names|tribal divisions]] and [[Australian Aboriginal language|language groups]] in Aboriginal [[Australia]], and, corresponding to this, a wide variety of diversity exists within cultural practices. However, there are some similarities between cultures. |
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Miss Frau is ''ill''. She has a sexual pressure. She is quite old and still a virgin. The hygienist lends her a vibrator but Miss Frau doesn't want to use it. The Maślana's uncle wants to help Miss Frau with it and shows her his ''chair show''(he breaks a chair with his penis). Finally, Miss Frau uses a vibrator. |
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=== Lesson 24: Memento Mori=== |
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===Belief systems=== |
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The main four will be a priest's help during the mass. They suddenly add the cola into the mass' goblet instead of wine. Boys are bored with helping, they talk to the bus driver who's a Satanist. They prepare for the dark mass to talk to the Devil. Anusiak, Maślana, Konieczko and Czesio are invited to get in the Hell but nobody wants them there. |
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{{main|Indigenous Australian culture}} |
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{{See also|Australian Aboriginal mythology}} |
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== Season 3 == |
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Religious demography among Indigenous Australians is not conclusive because the methodology of the census is not always well-suited to obtaining accurate information on Aboriginal people.<ref>Tatz, C. (1999, 2005). ''Aboriginal Suicide Is Different.'' Aboriginal Studies Press. [http://www.aic.gov.au/crc/reports/tatz/] </ref> The 1996 census reported that almost 72 percent of Aborigines practiced some form of [[Christianity]]; 16 percent listed no religion. The 2001 census contained no comparable, updated data.<ref>[http://www.abs.gov.au/Ausstats/abs@.nsf/0/AD25AA55EB7FDC75CA25697E0018FD84?opendocument Australian Bureau of Statistics - Religion]</ref> There has also been an increase in the number of followers of Islam among the Indigenous Australian community.<ref>{{cite news | url = http://news.bbc.co.uk/2/hi/asia-pacific/2902315.stm | title = Aborigines turn to Islam | work = BBC |date=31 March, 2003 | author = Phil Mercer | accessdate = 2007-05-25}}</ref> This growing community includes high-profile members such as the boxer, [[Anthony Mundine]].<ref>http://www.smh.com.au/news/national/a-new-faith-for-kooris/2007/05/03/1177788310619.html A new faith for Kooris</ref> (See [[Islam in Australia]]). |
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=== Lesson 25: Dupa=== |
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The Ministry of Education sets up the government programme of the fluorization. No boys wants to take part. The dentist checks boys' teeth and is eaten by Czesio's best friend - a gut. |
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=== Lesson 26: Czesław's case=== |
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In traditional Aboriginal belief systems a creative epoch known as the [[Dreamtime]] stretches back into a remote era in history when the creator ancestors known as the [[First Peoples]] travelled across the land, creating and naming as they went.<ref>Andrews, M. (2004) 'The Seven Sisters', Spinifex Press, North Melbourne, p. 424</ref> |
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Czesio has problems with his memory. Jan Bonk, the prychologist is invited. He wants to help all but with Czesio it's more difficult than it was thought by Bonk. |
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=== Lesson 27: World Cup=== |
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Indigenous Australia's [[oral tradition]] and religious values are based upon reverence for the land and a belief in this [[Dreamtime]]. The Dreaming is at once both the ancient time of creation and the present day reality of Dreaming. There were a great many different groups, each with their own individual culture, belief structure, and language. These cultures overlapped to a greater or lesser extent, and evolved over time. Major [[ancestral]] spirits include the [[Rainbow Serpent]], [[Baiame]], and [[Bunjil]] |
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Maślana wins 100 zlotys when Germans win the football match 6:0 against the Poles. Next day, he forgets a sport uniform, Miss Frau lets him go away. Maślana goes to the football pools to get 100 zlotys. Then, he pays 100 zlotys that the Austrian wins with Poles 8:0. He wins again. The boys play the match with the Iskra Opole team. The football pools man is already there. If Maślana teams win, he'll have a 1 million zlotys in his pocket. Czesio get a red card because of the sung an antifan song against the Iskra Opole. Everybody starts curse each other. They have a fight with each other. |
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=== Lesson 28: TV's truth=== |
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Boys watch the TV series where the couple is dead. Later, in the theathre they meet the couple and call them "Zombies" because they think they are dead. Miss Frau tell him that everything they watch on the telly is not always the truth. She wants them to play the Wawel's Dragon drama. |
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[[Image:Didgeridoo Entier1.jpg|thumb|A [[didgeridoo]], or yirdaki]] |
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{{main|Indigenous Australian music}} |
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=== Lesson 29: Motorbike and Mousegut=== |
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The aboriginal people of Australia developed unique instruments and folk styles. The [[didgeridoo]] is commonly considered{{Who|date=September 2008}} the national instrument of Aboriginal people. However, it was traditionally only played by [[Arnhem Land]] people, such as the Yolngu, and then only by the men. [[Clapping sticks]] are probably the more ubiquitous musical instrument, especially because they help maintain the rhythm for the song. Much contemporary Australian aboriginal music is predominantly of the [[country music]] genre. Most indigenous radio stations - particularly in metropolitan areas - serve a double purpose as the local country music station. More recently, [[List of Indigenous Australian musicians|Indigenous Australian musicians]] have branched into [[rock and roll]], hip hop and reggae. One of the most well known modern bands is [[Yothu Yindi]] playing in a style which has been called [[Aboriginal rock]]. |
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Anusiak's grandpa's dying. He inherits a motorbike. The grandpa is in insomnia. Anusiak asks God for a quick death of his grandpa. The Death comes and grandpa's dead. After the grandpa's buried, the main four goes to Modlimowo to get the motorbike but also to help Anusiak's parents in garden tiding. During a motorbike ride, boys are stopped by the police officers. They say boys that this motorbike took part in the action where the Modlinowo's mayor was killed. They are arrested. They meet the Death but only Czesio play with it Mousegut because nobody knows this game. Czesio wins and the Death gets out, taking the motorbike. |
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=== Lesson 30: Fluder=== |
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Konieczko finds an injection syringe. Maślana, Aniusiak and especially Czesio want to use it. During a lesson, Robercik Fluder, the special "backward" student comes. He sits with Andżelika. During a break, boys have a fun with the syringe. They put it in Czesio's spin and suck with it a lymph what is called by Czesio "Misiocyt"(Teddycyte). Fluder comes into the boys' restroom and steals the syringe with the lymphocyte. During a lesson, Robercik injects the misiocyt into Andżelica's body, creating a slavering monster from her. Fluder escapes. Andżelika, feeling sick, goes home on her own but staying home, she's not recognised by her parents who send her to the orphanage, ruled by the nun. She spends some time in it. Later, she learns that Fluder lives there. She finds Czesio's stolen leg and the syringe. She sucks the misiocit and becomes normal. Later, Fluder is also sucked and it turns out, that Fluder is a lost police officers' son. |
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{{main|Indigenous Australian art}} |
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=== Lesson 31: Shaggy democracy=== |
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Australia has a tradition of Aboriginal art which is thousands of years old, the best known forms being rock art and [[bark painting]]. These paintings usually consist of paint using earthly colours, specifically, from paint made from ochre. Traditionally, Aborigines have painted stories from their [[Dreamtime]]. |
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The Anusiak's father is a candidate for being a president. During the pre-election time, Miss Frau wants her class to elect a class master. Aniusiak, being a son of "almost" president takes part in the election. The second candidate becomes Andżelika. Later, there's a debate and after that the election is about to be executed. Anusiak tries everything to be a winner. Moreover, Czesio doesn't want to be a child anymore, he wants to be hairy. After that all, Andżelika becomes a class master because Miss Frau forged the election results. She didn;t want Anusiak to win. He is very shocked, but only Hygienist knows about the forgery - Miss Frau promised her not to forge the results. Probably, the episode's plot has been written because of the parliaments election in Poland. The plot agrees with the then pre-election situation in Poland. |
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Modern Aboriginal artists continue the tradition using modern materials in their artworks. Aboriginal art is the most internationally recognisable form of Australian art{{Fact|date=September 2008}}. Several styles of Aboriginal art have developed in modern times including the watercolour paintings of [[Albert Namatjira]]; the [[Hermannsburg School]], and the acrylic [[Papunya Tula]] "dot art" movement. } |
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=== Lesson 32: Giant=== |
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Australian Aboriginal poetry is found throughout Australia. It ranges from the sacred to the every day. <ref>Ronald M Berndt has published traditional Aboriginal song-poetry in his book "Three Faces of Love", Nelson 1976. R.M.W. Dixon and M. Duwell have published two books dealing with sacred and every day poetry- "The Honey Ant men's love song" and "Little Eva at Moonlight Creek", University of Queensland Press, 1994".</ref> |
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The boys are told to be responsible for stick the genitalia on the national emblem. Zajkowski told Miss Frau about that, but he lied. Boys are punished by their parents. They never want to be punished so they run away. They take their teddy bears and by train go to Kaliningrad. Then, they hit the Russian officer (they call him "Kacap") and lock themselves in a hut. |
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=== Lesson 33: Exhumation=== |
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===Traditional recreation=== |
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Marcel is drunk as usual. He stubs his foot against the wood and falls on his grave which becomes broken. Suddenly, the Hygienist comes and sees the broken grave. Thinking, it's done by the vandals, she goes to the head of the graveyard. Meanwhile, Miss Frau's class visits the hospital. Their guide is the little man who looks same as the grayeyard's head. Anusiak, Maślana, Konieczko and Czesio don't want to visit all hospital so they do on their own visiting. They come into the mortuary. Then, they find the mortuary's head who looks similar to the two men before. Finally, he casts some spells or something on boys and they are about to be cremated with Marcel. The Colonel was supposed to help them to escape but he brokes his crowbar and cannot open the coffin with Marcel and boys. The Swearing Bear wants to save them all so he calls God. He agrees with him it's not fair. God reverses the time. The bear prevents Marcel from falling and attacks Miss Frau just before visiting the hospital so the class don't come in. |
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[[Image:Marn grook illustration 1857.jpg|thumb|260px|Australian Aboriginal domestic scene from 1857 depicting traditional recreation, including a football game which may be Marn Grook.<ref>(From William Blandowski's ''Australien in 142 Photographischen Abbildungen'', 1857, (Haddon Library, Faculty of Archaeology and Anthropology, Cambridge)</ref>]] |
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[[Image:Aboriginal football.jpg|Popular with indigneous Australian communities. |260px|thumb|right|An Indigenous community [[Australian rules football]] game.]] |
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The Djabwurrung and Jardwadjali people of western Victoria once participated in the traditional game of [[Marn Grook]], a type of [[football]] played with [[possum]] hide.<ref>[http://abc.net.au/news/stories/2007/09/21/2039577.htm?section=australia Kids play kick to kick -1850s style] from abc.net.au</ref> |
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The game is believed by some to have inspired [[Tom Wills]], inventor of the code of [[Australian rules football]], a popular Australian winter sport. The Wills family had strong links to indigenous people and Wills coached the first Australian cricket side to tour England, the [[Australian Aboriginal cricket team in England in 1868]]. |
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=== Lesson 34: Czech, Cześ and Brambor=== |
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==Population== |
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Andzelika visits the Czech Republic, while Poland is visited by a little boy, Honzik. Meanwhile, Maślana shows his friends a dog which he got from his father. They take the dog to the school. Because of health's problems of Maślana's dog, Honzik is hurt. The Hygienist tries to help either the dog or Honzik. After that something strange happens and Honzik appears as the wolf from the Czech legend. The boys try to defeat it and get Honzik back. |
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In 1983 the [[High Court of Australia]]<ref>[http://www.austlii.edu.au/cgi-bin/sinodisp/au/cases/cth/HCA/1983/21.html?query=title(Commonwealth%20%20and%20.%20Tasmania%201983) Commonwealth v Tasmania [1983] HCA 21; (1983) 158 CLR 1 (1 July 1983)<!-- Bot generated title -->]</ref> defined 'An Aboriginal or Torres Strait Islander is a person of Aboriginal or Torres Strait Islander descent who identifies as an Aboriginal or Torres Strait Islander and is accepted as such by the community in which he or she lives'. This decision legally established that anyone who has a drop of Aboriginal blood can classify himself as an Aboriginal if he is accepted as such by his community. However, there is no formal procedure for any community to record acceptance, so the primary method of determining indigenous population is from self-identification on census forms. There is no provision on the forms to differentiate full from part indigenous.<ref name="Gardiner-Garden">{{cite web |url=http://www.aph.gov.au/LIBRARY/pubs/rn/2000-01/01RN18.htm |title=The Definition of Aboriginality |accessdate=2008-02-05 |author=John Gardiner-Garden |publisher=Parliament of Australia |work=Parliamentary Library |date=2000-10-05 }}</ref> |
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=== Lesson 35: Disturbed Rains=== |
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The latest [[Australian Bureau of Statistics]] 2005 [[snapshot]] of Australia shows the indigenous population has grown at twice the rate of the overall population since 1996 when the indigenous population stood at 283,000. As at June 2001, the Australian Bureau of Statistics estimated the total resident indigenous population to be 458,520 (2.4% of Australia's total), 90% of whom identified as Aboriginal, 6% Torres Strait Islander and the remaining 4% being of dual Aboriginal and Torres Strait Islander parentage. Much of the increase since 1996 can be attributed to higher rates of people identifying themselves as Aborigines and changed definitions of aboriginality. |
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The Hygienist is bored. Her work doesn't make her happy so she goes home. She wants to watch all Polish series but in each episode she can see the main four. She's irritated. |
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The preliminary census of Indigenous estimated resident population of Australia, at 30 June 2006, is 517,200.<ref>[http://www.ausstats.abs.gov.au/ausstats/subscriber.nsf/0/377284127F903297CA25733700241AC0/$File/47050_2006.pdf Population Distribution, Aboriginal and Torres Strait Islander Australians] [[Australian Bureau of Statistics]] 15 AUG 2007 pdf.</ref> |
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=== Lesson 36: Vaccine for Frycek=== |
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In the 2001 census the Aboriginal population in different states was: |
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Miss Frau tells the class about Fryderyk Chopin, one of the biggest Polish pianist. The boys ask her about Chopin's death. She says he has been ill and that's why he died. Meanwhile, some infection goes around the boys' enviroinment. Czesio meets the little Frycek who's ill too. The situation may become worse and worse. |
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*[[New South Wales]] - 134,888 |
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*[[Queensland]] - 125,910 |
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*[[Western Australia]] - 65,931 |
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*[[Northern Territory]] - 56,875 |
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*[[Victoria (Australia)|Victoria]] - 27,846 |
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*[[South Australia]] - 25,544 |
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*[[Tasmania]] - 17,384 |
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*[[Australian Capital Territory|ACT]] - 3,909 |
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*Other Territories - 233 |
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=== Lesson 37: Wash-wash=== |
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While the State with the largest total Aboriginal population is New South Wales, as a percentage this constitutes only 2.1% of the overall population of the State. The [[Northern Territory]] has the largest Aboriginal population in percentage terms for a State or Territory, with 28.8%. All the other States and Territories have less than 4% of their total populations identifying as Aboriginal; Victoria has the lowest percentage (0.6%). |
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Miss Frau takes her class to the water park but doesn't allow boys to jump to the water. The guard says it too but boys ''don't give it damn'' and do what they want to. They climb to the tallest trampoline and jump direct into the water. Underwater, they find a treasure but can't take it out. Later they realize that it is just a dream and the water park is not built yet. |
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=== Lesson 38: Puree for an elephant=== |
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In 2001 about 30% of the Aboriginal population was living in major cities and another 43% in or close to rural towns, with the balance in remote areas. The populations in the eastern states are more likely to be urbanised sometimes in city communities such as at [[Redfern, New South Wales|Redfern]] in Sydney.{{Fact|date=February 2008}} |
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During the trip to the [[zoo]] Maślana, Konieczko and Anusiak land in the [[detention (imprisonment)|detention]] for [[smuggling]] food for an [[elephant]]. Detention master eats puree found by Czesio and dies because of unknown reasons. Only boys were told by Czesio that puree grew individually. Just in a moment boys find [[koala]], which gives them some eucalyptus leafs with unusual attributes: eating it let understand animal's speech. Thanks to the leafs boys find out that they are chosen to release animals from zoo and what's more that zoo's are [[Fascism|fascist]]. |
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=== Lesson 39: Christmas show === |
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The proportion of Aboriginal adults married (de facto or de jure) to non-Aboriginal spouses was 69% according to the 2001 census, up from 64% in 1996, 51% in 1991 and 46% in 1986. The census figures show there were more intermixed Aboriginal couples in capital cities: 87% in 2001 compared to 60% in rural and regional Australia. <ref> Birrell, R and J Hirst, 2002, Aboriginal Couples at the 2001 Census, People and Place, 10(3): 27 </ref> |
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Our friends: Konieczko, Anusiak, Maślana and Czesio with all class and with teacher will put on Christmas show. Czesio will be Saint Joseph, Konieczko, Anusiak and Maślina will be The Three Kings, Zajkowski will be Herod and Angelika will be Mary. Also Hygienist has got a part. She'll be Lucifer. The Swearing Bear will be Jesus and Miss Frau will be a director. All episode they practise and finally stage Christmas show |
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== |
== Season 4 == |
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=== Lesson 40: The parade === |
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===Groups and communities=== |
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{{main|List of Indigenous Australian group names|Australian Aboriginal kinship|Australian Aboriginal language}} |
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In few days there be May and "Długi Weekend"(May holiday - about seven free days)Each character is going to spend time alone. Miss Frau wants take the on the parade but she's worried about their behaviour. Hygienist'll organize her own kind of the parade...Miss Frau is happy and she takes children on this parade. They chant their own catchword (Wolnośc, równośc, tolerancja!)means freedom,evenness,tolerance but this parade turns out Gays' parade. |
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Throughout the history of the continent, there have been many different [[List of Indigenous Australian group names|Aboriginal groups]], each with their own individual [[Australian Aboriginal languages|language]], culture, and belief structure. |
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At the time of British settlement there were over 200 distinct languages.<!-- TRANSLATION PLEASE: (in the technical linguistic sense of non-mutually intelligible speech varieties)--> <!-- DEAD LINK: ACCESS DENIED, <ref>Australian Aboriginal languages. (2006). In Encyclopædia Britannica. Retrieved October 28, 2006, from Encyclopædia Britannica Online: http://www.search.eb.com/eb/article-9109808</ref> --> |
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There are an indeterminate number of Indigenous communities, comprised of several hundred groupings. |
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Some communities, cultures or groups may be inclusive of others and alter or overlap; significant changes have occurred in the generations after colonisation. |
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=== Lesson 41: Mel /Boogey === |
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The word 'community' is often used to describe groups identifying by kinship, language or belonging to a particular place or 'country'. |
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A community may draw on separate cultural values and individuals can conceivably belong to a number of communities within Australia, identification within them may be adopted or rejected. |
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An individual community may identify itself by many names, each of which can have alternate [[english language|English]] spellings. The largest Aboriginal communities, the [[Pitjantjatjara]], the [[Arrernte]], the [[Luritja]] and the [[Warlpiri]] are all from [[Central Australia]]. |
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There is a Teacher's Day. Terrible monster ate Angelika and flowers. This monster is a red nose from Anusiak's nose. Monster, also called Mel is going to eat all city, especially flowers. Only Anusiak, Maślana, Konieczko and Czesio with their teddy bears can redeem all world. |
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{{Expand-section|date=June 2008}} |
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=== Lesson 42: Whaup with Próch === |
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==Tiwi Islands and Groote Eylandt== |
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The whaup is organized by Angelica's father. But the bear from the forest, Próh, makes problems. The main four: Czesio, Anusiak, Konieczko and Maślana have a fun. Later, the Próh is dead. |
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{{main|Tiwi Islands|Groote Eylandt}} |
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The [[Tiwi islands]] are inhabited by the [[Tiwi people|Tiwi]], an Aboriginal people culturally and linguistically distinct from those of Arnhem Land on the mainland just across the water. They number around 2,500. [[Groote Eylandt]] belongs to the [[Enindhilyagwa language|Anindilyakwa]] Aboriginal people, and is part of the Arnhem Land Aboriginal Reserve. |
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=== Lesson 43: Bloody Tuesday === |
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==Tasmania== |
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Two gangsters, a man and a woman go into the school. They don't want to kill anybody but the situation became so hard, that everybody, apart of the main four are shot. |
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[[Image:Fanny Cochrane Smith.jpg|thumbnail|200px|right|Fanny Cochrane Smith]] |
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{{Main|Tasmanian Aborigines}} |
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The Tasmanian Aborigines are thought to have first crossed into [[Tasmania]] approximately 40,000 years ago via a land bridge between the island and the rest of mainland Australia during the [[last glacial period]].{{Fact|date=February 2008}} The original population, estimated at 4,000 to 6,000 people, was reduced to a population of around 300 between 1803 and 1833 often due to the actions of British settlers.{{Fact|date=February 2008}} Almost all of the Tasmanian Aboriginal peoples today are descendants of two women: [[Fanny Cochrane Smith]] and [[Dolly Dalrymple]].{{Fact|date=February 2008}} A woman named [[Truganini]], who died in 1876, is generally considered to be the last first-generation{{Vague|date=September 2008}} tribal Tasmanian Aborigine while Fanny Cochrane Smith, who died in 1905, is recognised as the last of the Tasmanian Aboriginals.{{Fact|date=February 2008}} |
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=== Lesson 44: Gangsta-Devasta === |
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This conflict is a subject of the [[Australia]]n [[history wars]], the 2002 publication of ''The Fabrication of Aboriginal History, Volume One: Van Diemen's Land 1803-1847'' by [[Keith Windschuttle]],<ref>''The Fabrication of Aboriginal History, Volume One: Van Diemen's Land 1803-1847'', Keith Windschuttle, 2002, ISBN 1-876492-05-8</ref> questioned the [[historiography|historical evidence]] used to identify the actual number of Aborigines killed stating that it was exaggerated and challenged what is labelled the "[[Black armband view of history]]" of Tasmanian colonisation. [http://www.adelaideinstitute.org/Dissenters/windschuttle.htm] After years of research, though only using officially-recorded deaths, [[Keith Windschuttle]] speculated that only 118 Tasmanian Aborigines had been killed in the whole period between 1803, when British settlement began, and 1847, when the frontier nature of Tasmanian society ended. Most Tasmanian Aboriginal deaths were the result of virulent diseases to which the natives had no immunity (including [[syphilis]]) and [[alcoholism]].<ref name ="PM:TasGenMyth">''[http://www.abc.net.au/pm/stories/s746130.htm Historian dismisses Tasmanian aboriginal genocide "myth"]'',PM show, [[ABC Local Radio]], [[12 December]], [[2002]]. Transcript accessed [[22 June]] [[2007]]</ref> His argument has been challenged by a number of authors, for example see "Contra Windschuttle" by S.G. Foster in ''Quadrant'', March 2003, 47:3.<ref> "Contra Windschuttle", S.G. Foster ''[[Quadrant (magazine)|Quadrant]]'', March 2003, 47:3 [http://www.quadrant.org.au/php/article_view.php?article_id=252]</ref> |
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The boys from 6c are the school terrorist. Everybody from the younger classes is afraid of them. Maślana, Anusiak, Konieczko and Czesio cannot defeat them in the real life but they can do it in the virtual one. The Hygienist helps them with it. |
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=== Lesson 45: The BEEE and the class test=== |
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The more general academic argument about the history of the Aboriginal Tasmanians has been between Rhys Jones and David Horton. And in fact Windschuttle is implicitly tapping into this debate, although he presents it as if there is no debate, just a "factual" and uncontroversial account by Jones. The Jones hypothesis (presented in a series of academic papers including 'The Tasmanian Paradox' in R. Wright (ed.) Stone tools as cultural markers, AIAS, Canberra, p 203, 1977; and 'Why did the Tasmanians stop eating fish?' In R. Gould (ed.) Explorations in Ethnoarchaeology, University of New Mexico Press, Santa Fe, p11-47, 1978) is that Tasmanian Aborigines, as a consequence of being isolated from the Australian mainland for some ten thousand years (after sea levels rose), and as a consequence of small population size (perhaps some 4000 people), were doomed to extinction. They had retained, in isolation, a restricted and primitive technology, with no new inventions such as those which had occurred on the mainland (e.g. boomerangs and hafted tools), made foolish economic decisions (they didn't eat fish), had a very limited culture, and their population was insufficiently large for them to come up with new ideas on their own. Rhys asked "Even if Abel Tasman had not sailed the winds of the Roaring Forties in 1642, were they in fact doomed — doomed to a slow strangulation of the mind?" David Horton on the other hand (notably in 'Tasmanian Adaptation' Mankind 12:28-34, 1979) argued that Tasmanians were well adapted people with a rich culture. That what was being seen as "strangulation of the mind" was a rational response to the peculiar environment of Tasmania, and that Tasmanians were no more "different" to mainland groups than those groups were to each other, and far from being doomed to extinction were so well adapted they could have gone on for another 10,000 years. The debate was presented in more detail in David Horton 'The Pure State of Nature' Allen & Unwin 2000, which is available online http://www.blognow.com.au/mrpickwick/History_Conquerors/, the Tasmanian discussion being at http://www.blognow.com.au/mrpickwick/35548/Eating_fish_is_wrong.html.. |
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During the break, the main four boy are waiting next to the school store. Suddenly, Czesio sees the wasp(though it was a bee). Maślana buy a roll for Czesio, on which there was the Czesio's beloved wasp. He calls it BEEE (in Polish ''pździo-szo-ła'' instead of ''pszczoła - a bee''). He plays with it and suddenly, it bites him. Czesio has a problem and is taken to the Hygienist. Moreover, Czesio has a dream where he's a bee. The other 3 boys want to help Czesio so they let the bee bite them and they come into Czesio's dream, where Anusiak becomes Willy the Bee, Maślana a grasshopper and Konieczko a mouse. All characters look like from the story of "Maya the Bee". |
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===Lesson 46: Wet dreams part I=== |
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==Torres Strait Islanders== |
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Maślana used to have wet dreams during the reading of "The Old Man and The Sea" by Hemingway. He gets nappies from his father. The class goes on bivouac upon a lake. Maślana plans to chase the biggest fish. Because of Maślana's nappies, he is out of boys' gang. His place is taken by Angelica. From that moment, Maślana used to be joked by everybody and he is sad. Later, he gets to know an old war vet. |
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{{main|Torres Strait Islanders}} |
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===Lesson 47: Wet dreams part II=== |
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Six percent of Indigenous Australians identify themselves fully as [[Torres Strait]] Islanders. A further 4% of Indigenous Australians identify themselves as having both [[Torres Strait]] Islanders and Aboriginal heritage.<ref name="ATSI population">''[http://www.abs.gov.au/Ausstats/abs@.nsf/Previousproducts/1301.0Feature%20Article52004?opendocument&tabname=Summary&prodno=1301.0&issue=2004&num=&view= Aboriginal and Torres Strait Islander population]'', [[Australian Bureau of Statistics]] 2004. Accessed [[21 June]][[2007]].</ref> |
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Maślana's nappies are great. Even he's got wet dream, his clothes are dry. Anusiak, Konieczko still don't want to have Maślana in the gang. During sunbathing, the Hygienist finds Maślana's book. When everybody (except Maślana) is lost in wood, the unknown tourist (who the war vet is) saves them. They also get to know that the man has the same problem which Maślana does. Maślana takes a pontoon and swims someplace alone. |
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===Lesson 48: Sand gobies=== |
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More than 100 islands make up the [[Torres Strait Islands]] where they come from.<ref name="TSI">''[http://www.abc.net.au/ra/pacific/places/country/torres_strait_islands.htm Places - Torres Strait Islands]'' [[Australian Broadcasting Corporation#Radio|ABC Radio Australia website]], 2005. Accessed [[21 June]][[2007]].</ref> Many organisations to do with Indigenous people in Australia are named "Aboriginal and Torres Strait Islander", showing the importance of Torres Strait Islanders in Australia's indigenous population. The islands were annexed by Queensland in 1879.<ref name="TSI"/> |
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Children are on the vacation at the seaside. Anusiak, Konieczko, Czesio and Maślana bury the living Zajkowski in the sand. Mrs Frau has a special punishment for boys. They have to make sand gobies. Czesio finds it great. The other boys want to wreak the rage, using a jellyfish. Meanwhile, the Hygienist has a fun on water scooter. Suddenly, the aliens come. |
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===Lesson 49: Brus Lee's style=== |
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[[Eddie Mabo]] was from Mer or [[Murray Island]] in the Torres Strait, which the famous [[Mabo v Queensland|Mabo decision]] of 1992 involved.<ref name ="TSI"/> |
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Because of the watched movie "The Dukes of Revenge III" boys want to train kung-fu. The Coronel teaches Czesio and gives him many useful advices to kung-fu. Marcel and the Coronel provoke the Swearing Bear so he revenges himself on the Cuddle (the rabbit of Anusiak). During the fight with Sen Sei in kung-fu dojo, Sen Sei is assaulted by Czesio with the tricks of the Coronel. |
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===Lesson 50: The Power of Wild Monkeys=== |
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==Indigenous Australians and the environment== |
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Children of class II B like listening to hip hop music. Class is also visited by Self Evil Uncle who looks for new talents. Konieczko is controlled by the game which he gets from his father. Because of the game, Konieczko swears, is aggressive, smokes fags and uses drugs. Later, Czesio starts doing it. Self Evil Uncle wants Czesio to take a part in his show on the television. All class goes to the TV where Konieczko, Anusiak and Maślana take part in the tv-game "1/9" and in talk show "Cry In TV". During Czesio's show on the air, he's got accident and apart of singing rap, he sings grave songs. |
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{{Cleanup|date=July 2008}} |
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===Lesson 51: Canal=== |
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The effect of indigenous Australians on the local environment has been the subject of fierce debate, partly because of its implications in modern land management practices, and partly because of its philosophical and political resonance. |
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The boys are excited because of Warsaw Uprising. They go under the ground. Meanwhile, the school is visited by the president of the city. Czesio runs with a little mouse which later makes little mice. The Coronel, Marcel, Czesio and the other participants of the uprising drink the spiritus. Czesio is so drank that he detonates the bomb which has been done to kill the enemy. Konieczko sees mice everywhere. |
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==Season 5== |
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The two major topics, sometimes discussed together, and at times directly linked by some authors, are the use of fire by the indigenous peoples, and the mechanism for the extinction of the "Australian megafauna". In both cases there have been strongly held opposing beliefs which have oscillated in popularity over 200 years. To begin with, fire has been a subject of interest from the time that the colonists at Sydney Cove saw fires burning in the bush. In 1957 John Cleland summed up the beliefs of the previous 150 years when he said, "What changes have our natives produced in the vegetation of Australia? It would seem they have produced singularly little ... They fitted naturally into the ecology of the land they inhabited and might have continued to do so indefinitely ... obviously the frequency and extent of bushfires must have increased greatly since fire-producing man arrived ... I know of nothing to suggest that such firing by the Indigenous peoples has altered the covering of vegetation." (JB Cleland "Our natives and the vegetation of southern Australia" Mankind 5: 149-162 1957). But within 2 years, Cleland was contradicted by Norman Tindale who said, "Man, setting fire to large areas of his territory ... probably has had a significant hand in the moulding of the present configuration of parts of Australia. Indeed much of the grassland of Australia could have been brought into being as a result of his exploitation. Some of the post-climax rain forests may have been destroyed in favour of invading sclerophyll, as the effects of his firestick were added to the effects of changing climate in Early Recent times.... Perhaps it is correct to assume that man has had such a profound effect on the distribution of forest and grassland that true primaeval forest may be far less common in Australia than is generally realised." (NB Tindale "Ecology of primitive Aboriginal man in Australia: Biogeography and Ecology in Australia" ''Monographiae Biologicae'' 8, Junk, The Hague, p36-51, 1959). Tindale's view became popular, and was expanded on by Rhys Jones (e.g. "Fire-stick farming" Australian Natural History 16:224-228 1969; and "The Neolithic, Palaeolithic and the hunting gardeners" in R. Suggate and M. Cresswell (eds.) Quaternary Studies Royal Society of New Zealand, Wellington, p21-34, 1975) and by Sylvia Hallam ("Fire and Hearth", Australian Institute of Aboriginal Studies, Canberra, 1975). The theory of Tindale, Jones and Hallam was later popularised by Tim Flannery ("The Future Eaters", Reed Books, Melbourne, 1994). It became very popular (some reasons are explored [http://www.blognow.com.au/mrpickwick/84979/Fire_and_Australian_Society.html here]) with extensive media support, and was used by foresters to justify the "prescribed burning" opposed by ecologists{{fact}}; the clearing of trees by farmers; and the opening up of national parks to various activities. Lost in the enthusiasm was any sense that "Fire-stick farming" was just a theory. In 1982 David Horton published a paper ("The Burning Question: Aborigines, Fires and Australian Ecosystems", Mankind 13:237-251, 1982) criticising the Tindale, Jones, Hallam theory and returning, in a sense, to the view of Cleland. In 2000 he published a book ("The Pure State of Nature", Allen & Unwin, Sydney 2000; available online [http://www.blognow.com.au/mrpickwick/History_Conquerors/ here]) setting out in full an alternative view of the relationship between Aborigines and the Australian environment (particular chapters on fire can be found [http://www.blognow.com.au/mrpickwick/35551/Opened_up_a_landscape.html here] and [http://www.blognow.com.au/mrpickwick/35553/Fitted_naturally_into_the_ecology.html here]; subsequent work is available [http://www.blognow.com.au/mrpickwick/Fire/ here]). In essence Horton pointed out the lack of archaeological evidence for the use of fire in forests; that the vegetation patterns of Australia were of long-standing and not the result of fire; that the Aboriginal economy depended not on animals like kangaroos that might be favoured by fires but on small species that wouldn't be; and that the Australian fauna and flora were not adapted to fire, and in fact would be greatly damaged by frequent use of fire. Ecological research in recent years has provided considerable evidence for the last of those propositions. |
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===Lesson 52: Execution=== |
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Maślana, Aniusiak, Konieczko and Czesio plan a perfect execution - an electric chair. Their victim is Zajkowski. When he sits on his chair, he is paralized by current. After the crime, Miss Frau says that every participant of that crime will be caught by the police. The main four feel responsible for the accident and Zajkowski. They decide to collect money for his operation. When they collect money, suddenly they go to the lunapark and their collected money is all gone. They visit Zajkowski being at the hospital. Because of their play with the tubes, Zajkowski's respirator becomes turned off and he dies. Then, he goes to heaven where he meets Miss Frau (she's dead too) so he runs away from heaven. The God does dispose of Miss Frau because of her teasing. |
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The theories about Indigenous Australians and the megafauna have a similar antiquity. Bones of large mammals (such as Diprotodon) began to be discovered in 1839 and it was fairly quickly realised that these species were extinct. Comparisons were drawn with the similar extinct large mammals in Europe (e.g. Mammoths), and a debate began as to whether these species had become extinct in Australia as a result of hunting by humans or climate change (in Europe there was a similar debate, though in that case the change in climate was the end of the Ice Age). Ludwig Leichardt, just 4 years after the first discoveries, set out the problem beautifully: "It seems to me that the conditions of life can have very little changed [in western NSW], as the same shells live still in similar waterholes. The want of food can scarcely be the cause of their [Diprotodon] disappearing; as flocks of sheep and cattle depasture over their fossil remains. But as such a herbivore must have required a large body of water for his sustenance, the drainage of these plains or the failing of these springs ... has been, probably, the cause of their retiring to more favourable localities. " (from his letter to R. Owen of 10 July 1844 in M. Aurousseau (ed.) The letters of Ludwig Leichardt, Hakluyt Society, Cambridge). The distinguished Zoologist Leichardt, writing to Richard Owen, changed his mind about the reasons for extinction, first addressing climate change, then humans: "[The fossils] tell us plainly that the time was when Australia's arid plains were trodden by the hooves of heavy pachyderms [i.e. Diprotodon]; but could the land then have been, as now, parched by long continued droughts, with dry river courses containing here and there a pond of water? ... May not the change from a more humid climate to the present peculiarly dry one have been the cause, or chief cause, of the extinction of such pachyderms?" and, "as the elephant succumbs to the spears and pitfalls of the negro hunters, the minor bulk of the Diprotodon is not likely to have availed it against the combined assaults of the tribe of Australoid wielders of club and throwing sticks." And why did megafauna go extinct and not some of the other species? Owen had the answer: "to a race of man depending like the blackfellows for subsistence on the chase, the largest and most conspicuous kinds of wild beasts first fall prey" (The Owen sequence is found in "On the discovery of the remains of a mastodontoid pachyderm in Australia," ''Annals and Magazine Natural History'' 11: 7-12, 1843, "On the fossil mammals of Australia, Part 3: Diprotodon australis" ''Royal Society of London Philosophical Transactions'' 160: 519-578, "Researches on the fossil remains of the extinct mammals of Australia," ''Erxleben'', London, 1877, "Extinct animals of the colonies of Great Britain," ''Proceedings of the Royal Colonial Institute'' 10: 267-297, 1879). This debate was summed up in David Horton, "The great megafaunal extinction debate 1879-1979" ''The Artefact'' 4:11-25, 1979; D. Horton "A review of the extinction question," ''Archaeology and Physical Anthropology in Oceania'' 15: 86-97, 1980). |
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===Lesson 53: Automaton=== |
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The debate was to continue for well over 100 years, with many of the same protagonists for human impact as for fire. An American, Paul Martin, thought that the megafauna both in Australia and America had become extinct as a result of over-hunting (P. Martin and H. Wright "Pleistocene Extinctions," ''Yale University Press'', New Haven, 1967) and Rhys Jones (e.g. "The geographical background to the arrival of man in Australia," ''Archaeology and Physical Anthropology in Australia'' 3: 186-215, 1968) also asserted a human cause, but perhaps as a result of fire's altering the habitat, while David Horton (e.g. "Red Kangaroos, last of the Australian megafauna" in P. Martin and R. Klein, ''Quaternary Extinctions'', University of Arizona Press, Tucson, p 639-680, 1984) thought it was climate change. Tim Flannery, examining the Martin and Jones views (''The Future Eaters'', Reed Books, Melbourne, 1994), recombined them to suggest that over-hunting caused the extinctions, which in turn left more vegetation that needed to be controlled by fire. David Horton ("The Pure State of Nature", Allen & Unwin, Sydney 2000; available online [http://www.blognow.com.au/mrpickwick/History_Conquerors/ here]) analysed all those theories and reached the conclusion that climate change was the mechanism. The difficulty in deciding between human and climate change causation of Australian extinctions was that, in spite of 100 years of discovery of archaeological and paleontological sites, and in spite of some 30 years of being able to date such sites, by the 1980s scientists were still faced with the fact that humans had arrived in Australia and megafauna had gone extinct, both at roughly the same time as the last great climatic swing of the Pleistocene period. The extinction, and the two possible causes, were all roughly contemporaneous, and the sites being excavated, and the dating processes used, were incapable of satisfying everyone as to their meaning. In addition, there was no agreement on how humans could have caused extinctions (the mechanisms proposed were both theoretically unsatisfactory) or how climate change could have done the trick (opponents claiming that there was no climatic reason for extinctions to have occurred at the end of the Pleistocene and not earlier, and Horton's failure of permanent water supplies mechanism not being generally accepted). |
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Because the boys don't want to eat the vegetable soup, Miss Frau tell them to go to the principal but they aren't punished by him because he is very busy. Czesio gets "bubbles" (actually the burping) and the Hygienist let him go home. The rest of his friend goes truancy too. At Maślana's home, wanting to play their favorite game, they open the stock-exchange application of Maślana's father completely by accident. Maślana buys stocks and sells and later, the Polish stock-exchange gets crisis. Not do be poor, Maślana deals with chocolates from the mashine. Because Miss Frau gets to know everything, he is punished by her. |
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In a sense this remains the situation today. However, the proponents of human causation, by the method of greatly restricting the megafaunal sites which they will accept as worth dating, claim that the extinctions coincide with human arrival (around 47,000 years ago). The opponents of this view see a long overlap between human arrival and final extinction (and suggest that many extinctions did indeed occur earlier in the Pleistocene due to climatic change, and in the absence of humans), the latter viewed as taking place after 40,000 years ago (the restriction of dating to sites with articulated skeletons having the effect of removing archaeological sites from consideration). Sites such as Cuddies Springs (Field, J., et al., "Chronological overlap between humans and megafauna in Sahul (Pleistocene Australia–New Guinea): A review of the evidence, Earth-Science Reviews" (2008), doi:10.1016/j.earscirev.2008.04.006) are crucial to this modern debate--sites, that is, where there was actual interaction between humans and megafauna. A number of such sites indicate considerable overlap in time between the arrival of the first humans and the disappearance of the last of the megafauna. Even one site is enough to disprove human causation, which is why every new announcement has been bitterly contested by scientists who favour that cause. |
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===Lesson 54: Biological weapon=== |
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==Issues facing Indigenous Australians today== |
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The Swearing Bear is disappering. Not to be sad, Czesio is getting the Napoleon's hat from the Colonel and after that boys get lice. The lice are used by boys as a biological weapon. Boys try to infect Mrs. Frau. The sanitary parade is coming. |
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The Indigenous Australian population is a mostly urbanised demographic, but a substantial number (27%<ref name = "2002 National Aboriginal and Torres Strait Islander Social Survey">[http://www.abs.gov.au/ausstats/abs@.nsf/00000000000000000000000000000000/294322bc5648ead8ca256f7200833040!OpenDocument Australian Bureau of Statistics]</ref>) live in remote settlements often located on the site of former church [[mission (station)|missions]]. The health and economic difficulties facing both groups are substantial. Both the remote and urban populations have adverse ratings on a number of social indicators, including health, education, unemployment, poverty and crime.<ref name = "Year Book 2005">Australian Bureau of Statistics. [http://www.abs.gov.au/ausstats/abs@.nsf/94713ad445ff1425ca25682000192af2/1a79e7ae231704f8ca256f720082feb9!OpenDocument Year Book Australia 2005]</ref> In 2004 former Prime Minister [[John Howard]] initiated contracts with Aboriginal communities, where substantial financial benefits are available in return for commitments such as ensuring children attend school. These contracts are known as Shared Responsibility Agreements. This saw a political shift from 'self determination' for Aboriginal communities to 'mutual obligation'<ref name = "Mutual obligation, shared responsibility agreements & indigenous health strategy">Mutual obligation, shared responsibility agreements & indigenous health strategy, Ian PS Anderson [http://www.pubmedcentral.nih.gov/articlerender.fcgi?artid=1626072]</ref>, which has been criticised as a "paternalistic and dictatorial arrangement"<ref name = "Nothing mutual about denying Aborigines a voice">Nothing mutual about denying Aborigines a voice, Larissa Behrendt, The Age newspaper, December 8, 2004 [http://www.smh.com.au/news/Opinion/Nothing-mutual-about-denying-Aborigines-a-voice/2004/12/07/1102182295283.html]</ref>. The "Mutual Obligation" concept was introduced for all Australians in receipt of welfare benefits and who are not disabled or elderly<ref>[http://www.centrelink.gov.au/internet/internet.nsf/payments/newstart_mutual_obligation.htm Mutual Obligation Requirements<!-- Bot generated title -->]</ref>. Notably, just prior to a [[Australian general election, 2007|federal election]] being called, John Howard in a Speech at the [[Sydney Institute]] on October 11 2007 acknowledged some of the failures of the previous policies of his government and said "We must recognise the distinctiveness of Indigenous identity and culture and the right of Indigenous people to preserve that heritage. The crisis of Indigenous social and cultural disintegration requires a stronger affirmation of Indigenous identity and culture as a source of dignity, self-esteem and pride." |
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=== |
===Lesson 55: Children's Day=== |
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Czesio gets a liver from the Colonel and Marcel. The dead bodies from the graveyard are supposed to be digged out. The school organizes the sport day but Anusiak, Maślana, Konieczko and Czesio go to get some hamburgers. During the competition boys lie to win. The Hygienist's got bulimia. The boys are finding the secrets of hamburgers... |
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{{main|Stolen Generations}} |
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The Stolen Generations were those children of [[Australia]]n [[Indigenous Australians|Aboriginal]] and [[Torres Strait Islander]] descent who were removed from their families by the [[Australian government|Australian]] and [[Australian states and territories|State]] [[government]] agencies and [[Mission (Christian)|church mission]]s, under [[act of parliament|acts of their respective parliaments]].<ref name="stolen62">''Bringing them Home'', |
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[http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen62.html Appendices listing and interpretation of state acts regarding 'Aborigines']: [http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen63.html Appendix 1.1 NSW]; [http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen64.html Appendix 1.2 ACT]; [http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen65.html Appendix 2 Victoria]; |
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[http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen66.html Appendix 3 Queensland]; [http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen67.html Tasmania]; [http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen68.html Appendix 5 Western Australia]; |
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[http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen69.html Appendix 6 South Australia]; |
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[http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen70.html Appendix 7 Northern Territory].</ref><ref>[http://www.humanrights.gov.au/education/bth/contents.html#resources Bringing them home education module]: the laws: [http://www.humanrights.gov.au/education/bth/resources/laws_act.html Australian Capital Territory]; [http://www.humanrights.gov.au/education/bth/resources/laws_nsw.html New South Wales]; [http://www.humanrights.gov.au/education/bth/resources/laws_nt.html Northern Territory]; [http://www.humanrights.gov.au/education/bth/resources/laws_qld.html Queensland Queensland]; [http://www.humanrights.gov.au/education/bth/resources/laws_sa.html South Australia]; [http://www.humanrights.gov.au/education/bth/resources/laws_sa.html Tasmania ]; [http://www.humanrights.gov.au/education/bth/resources/laws_vic.html Victoria ]; [http://www.humanrights.gov.au/education/bth/resources/laws_wa.html Western Australia] |
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</ref> The removals occurred in the period between approximately 1869<ref>Marten, J.A., (2002), ''Children and war'', NYU Press, New York, p. 229 ISBN 0814756670</ref> and 1969,<ref>{{cite web |
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|url= http://www.dreamtime.net.au/indigenous/family.cfm#bi |
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|title= Indigenous Australia: Family |
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|accessdate= 2008-03-28 |
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|author= Australian Museum |
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|authorlink= Australian Museum |
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|year= 2004 |
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}} |
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</ref><ref name="read"> |
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{{cite book |
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| last = Read |
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| first = Peter |
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| title = The Stolen Generations: The Removal of Aboriginal children in New South Wales 1883 to 1969 |
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| publisher = Department of Aboriginal Affairs (New South Wales government) |
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| date = 1981 |
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| url = http://www.daa.nsw.gov.au/publications/StolenGenerations.pdf |
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| isbn = 0-646-46221-0}}</ref> although, in some places, children were still being taken in the 1970s.<ref>In its submission to the ''Bringing Them Home'' report, the Victorian government stated that "despite the apparent recognition in government reports that the interests of Indigenous children were best served by keeping them in their own communities, the number of Aboriginal children forcibly removed continued to increase, rising from 220 in 1973 to 350 in 1976" ([http://www.austlii.edu.au/au/special/rsjproject/rsjlibrary/hreoc/stolen/stolen10.html ''Bringing Them Home'': "Victoria"])</ref> |
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===Lesson 56: Quiet-Death & Sweets=== |
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On [[February 13]], [[2008]], the federal government of Australia, led by [[Prime Minister]] [[Kevin Rudd]], issued a formal apology to the Indigenous Australians over the [[Stolen Generations]],<ref>[http://www.smh.com.au/news/national/rudd-says-sorry/2008/02/13/1202760342960.html "Rudd says sorry"], Dylan Welch, ''Sydney Morning Herald'' February 13, 2008</ref> |
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Czesio makes bombs of his "sweets" (actually of excrement). Maślana gets the Marzanna (a Slavic symbol of winter leave)made by class to keep. Marzanna steals Czesio's sweets and runs away. In the wood there's Spring with moustache coming. |
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===Lesson 57: Boys aren't machos=== |
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===Political representation=== |
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{{Seealso|Voting rights of Australian Aboriginals}} |
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==Specials== |
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Under Section 41 of the Australian Constitution Aboriginals always had the legal right to vote in Australian Commonwealth elections if their State granted them that right. This meant that all Aborigines outside Queensland and Western Australia had a legal right to vote. Indigenous Australians gained the unqualified right to vote in Federal elections in 1962. It was not until 1967 that they were counted in the population for the purpose of distribution of electoral seats. Only two Indigenous Australians have been elected to the Australian Parliament, [[Neville Bonner]] (1971-1983) and [[Aden Ridgeway]] (1999-2005). There are currently no Indigenous Australians in the Australian Parliament. |
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===The Very Best of Season I=== |
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[[ATSIC]], the representative body of Aborigine and Torres Strait Islanders, was set up in 1990 under the [[Bob Hawke|Hawke]] government. In 2004, the [[John Howard|Howard]] government disbanded ATSIC and replaced it with an appointed network of 30 Indigenous Coordination Centres that administer Shared Responsibility Agreements and Regional Partnership Agreements with Aboriginal communities at a local level.<ref name="rcc">{{Cite web|url=http://www.oipc.gov.au/About_OIPC/Indigenous_Affairs_Arrangements/4Administration.asp|title=Coordination and engagement at regional and national levels|accessdate=2006-05-17|publisher=Office of Indigenous Policy Coordination |year=2006|work=Administration}}</ref> |
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The best parts of season I and two episodes from the second season. |
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===The Very Best of Season II=== |
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In October 2007, just prior to the calling of a [[Australian general election, 2007|federal election]], the then Prime Minister, John Howard, advocated a referendum to recognise Indigenous Australians in the Constitution. Reaction to his surprising adoption of the importance of the symbolic aspects of the reconciliation process, was mixed. The ALP supported the idea. Some sections of the Australian public and media [http://www.eurekastreet.com.au/article.aspx?aeid=3581] suggested it was a cynical attempt in the lead-up to an election to whitewash Mr Howard's poor handling of this issue during his term in office. David Ross (Central Land Council) said "its a new skin for an old snake." <ref>(ABC Television News 12 October 2007)Patrick Dodson said "I think it's a positive contribution to the process of national reconciliation...It's obviously got to be well discussed and considered and weighed, and it's got to be about meaningful and proper negotiations that can lead to the achievement of constitutional reconciliation." </ref> (ABC radio 12 October 2007) |
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The best parts of season II. |
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[[pl:Lista odcinków serialu Włatcy móch]] |
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===Education=== |
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Students as a group leave school earlier, and live with a lower standard of education, compared with their peers. Although the situation is slowly improving (with significant gains between 1994 and 2002),<ref name="2002 National Aboriginal and Torres Strait Islander Social Survey" /> |
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[[Category:Lists of animated television series episodes|Włatcy móch]] |
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*39% of indigenous students stayed on to year 12 at high school, compared with 75% for the Australian population as a whole. [http://www.abs.gov.au/Ausstats/abs@.nsf/0/A03CAD8F1C3F813BCA256E7D00002641 ABS] |
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*22% of indigenous adults had a vocational or higher education qualification, compared with 48% for the Australian population as a whole . [http://www.abs.gov.au/Ausstats/abs@.nsf/0/A03CAD8F1C3F813BCA256E7D00002641 ABS] |
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*4% of Indigenous Australians held a bachelor degree or higher, compared with 21% for the population as a whole. While this fraction is increasing, it is increasing at a slower rate than that for Australian population as a whole. [http://www.abs.gov.au/Ausstats/abs@.nsf/0/A03CAD8F1C3F813BCA256E7D00002641 ABS] |
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The performance of indigenous students in national literacy and numeracy tests conducted in school years three, five, and seven is also inferior to that of their peers. The following table displays the performance of indigenous students against the general Australian student population as reported in the [http://cms.curriculum.edu.au/anr2004/index.htm National Report on Schooling in Australia 2004].<ref name="National Report on Schooling in Australia 2004, Chapter 10 Indigenous education">[http://cms.curriculum.edu.au/anr2004/ch10_literacy.htm Chapter 10: Indigenous education<!-- Bot generated title -->]</ref> |
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{|border="1" align="center" |
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|+ '''Percent achieving 2004 benchmark''' |
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! !! Reading !! Writing !! Numeracy |
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|- |
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! valign="bottom"|Indigenous || |
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{| |
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! width="50"|Year 3 !! width="50"|Year 5 !! width="50"|Year 7 |
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|- |
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| width="50"|82.9 || width="50"|69.4 || width="50"|71.0 |
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|} |
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!| |
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{| |
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! width="50"|Year 3 !! width="50"|Year 5 !! width="50"|Year 7 |
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|- |
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| width="50"|76.8 || width="50"|81.7 || width="50"|78.8 |
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|} |
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!| |
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{| |
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! width="50"|Year 3 !! width="50"|Year 5 !! width="50"|Year 7 |
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|- |
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| width="50"|79.2 || width="50"|69.4 || width="50"|51.9 |
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|} |
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|- |
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! Australia || |
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{| |
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| width="50"|93.0 || width="50"|88.7 || width="50"|91.0 |
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|} |
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!| |
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{| |
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| width="50"|92.9 || width="50"|94.2 || width="50"|93.6 |
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|} |
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!| |
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{| |
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| width="50"|93.7 || width="50"|91.2 || width="50"|82.1 |
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|} |
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|} |
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In response to this problem, the Commonwealth Government formulated a [[National Aboriginal and Torres Strait Islander Education Policy]]. A number of government initiatives have resulted, some of which are listed by the Commonwealth Government's [http://www.dest.gov.au/sectors/indigenous_education/ Indigenous Education] page. |
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===Employment=== |
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Indigenous Australians are almost three times more likely to be unemployed (20.0% unemployment) than a non-Indigenous Australian (7.6%). The difference is not solely due to the increased proportion of Indigenous Australians living in rural communities, for unemployment is higher in Indigenous Australian populations living in urban centres (Source: [http://www.abs.gov.au/Ausstats/abs@.nsf/0/bc6a7187473c6fb6ca256dea00053a29 ABS]). The average household income for Indigenous Australian populations is 60% of the non-Indigenous average.<ref name="2002 National Aboriginal and Torres Strait Islander Social Survey" />. |
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===Health=== |
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Due to lack of access to medical facilities, Indigenous Australians were twice as likely to report their health as fair/poor and one-and-a-half times more likely to have a disability or long-term health condition.(after adjusting for demographic structures).<ref name="2002 National Aboriginal and Torres Strait Islander Social Survey">Australian Bureau of Statistics. [http://www.abs.gov.au/ausstats/abs@.nsf/00000000000000000000000000000000/294322bc5648ead8ca256f7200833040!OpenDocument]</ref> |
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Health problems with the highest disparity (compared with the non-Indigenous population) in incidence <ref name="The health and welfare of Australia's Aboriginal and Torres Strait Islander peoples 2003">Australian Institute of Health and Welfare. [http://www.aihw.gov.au/publications/index.cfm/title/9226]</ref> are outlined in the table below: |
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{| class="wikitable" |
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|- |
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! Health problem |
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! Comparative incidence rate |
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! Comment |
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|- |
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| Circulatory system diseases |
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| 2 to 10-fold |
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| 5 to 10-fold increase in [[rheumatic heart disease]] and [[hypertensive disease]], 2-fold increase in other [[heart disease]], 3-fold increase in death from [[circulatory system]] disorders. Circulatory system diseases account for 24% deaths<ref name="Mortality">Australian Institute of Health and Welfare. [http://www.aihw.gov.au/indigenous/health/mortality.cfm#causes]</ref> |
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|- |
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| Renal failure |
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| 2 to 3-fold |
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| 2 to 3-fold increase in listing on the [[dialysis]] and [[organ transplant|transplant]] registry, up to 30-fold increase in end stage [[renal disease]], 8-fold increase in death rates from [[renal failure]], 2.5% of total deaths <ref name="Mortality" /> |
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|- |
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| Communicable diseases |
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| 10 to 70-fold |
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| 10-fold increase in [[tuberculosis]], [[Hepatitis B]] and [[Hepatitis C virus]], 20-fold increase in [[Chlamydia infection|Chlamydia]], 40-fold increase in [[Shigellosis]] and [[Syphilis]], 70-fold increase in [[Gonococcal]] infections |
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|- |
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| Diabetes |
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| 3 to 4-fold |
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| 11% incidence of [[diabetes mellitus type 2|Type 2 Diabetes]] in Indigenous Australians, 3% in non-Indigenous population. 18% of total indigenous deaths <ref name="Mortality" /> |
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|- |
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|Cot death |
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| 2 to 3-fold |
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| Over the period 1999–2003, in Queensland, Western Australia, South Australia and the Northern Territory, the national [[cot death]] rate for infants was three times the rate |
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|- |
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| Mental health |
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| 2 to 5-fold |
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| 5-fold increase in drug-induced [[mental disorders]], 2-fold increase in diseases such as [[schizophrenia]], 2 to 3-fold increase in suicide..<ref>T. Vos, B. Barker, L. Stanley, A Lopez (2007). The burden of disease and injury in Aboriginal and Torres Strait Islander peoples: Summary report, page 14. Brisbane: School of Population Health, University of Queensland. [http://www.uq.edu.au/bodce/2003-indigenous-burden-of-disease-report]</ref> |
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|- |
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| Optometry/Ophthalmology |
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| 2-fold |
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| A 2-fold increase in [[cataracts]] |
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|- |
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| Neoplasms |
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| 60% increase in death rate |
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| 60% increased death rate from [[neoplasm]]s. In 1999-2003, [[neoplasms]] accounted for 17% of all deaths<ref name="Mortality" /> |
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|- |
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| Respiratory disease |
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| 3 to 4-fold |
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| 3 to 4-fold increased death rate from [[respiratory disease]] accounting for 8% of total deaths |
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|- |
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|} |
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Each of these indicators is expected to underestimate the true prevalence of disease in the population due to reduced levels of diagnosis.<ref name="The health and welfare of Australia's Aboriginal and Torres Strait Islander peoples 2003" /> |
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In addition, the following factors have been at least partially implicated in the inequality in life expectancy:<ref name = "2002 National Aboriginal and Torres Strait Islander Social Survey">Australian Bureau of Statistics.</ref><ref name="The health and welfare of Australia's Aboriginal and Torres Strait Islander peoples 2003" /> |
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*[[poverty]] |
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*insufficient education |
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*substance abuse <ref>[http://www.abc.net.au/health/library/stories/2005/11/24/1831506.htm Petrol Sniffing - Health & Wellbeing<!-- Bot generated title -->]</ref><ref>[http://www.nt.gov.au/health/healthdev/health_promotion/bushbook/volume2/chap1/petrol.htm Alcohol and Other Drugs - Petrol<!-- Bot generated title -->]</ref> |
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*for remote communities poor access to health services |
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*for urbanised Indigenous Australians, cultural pressures which prevent access to health services |
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*cultural differences resulting in poor communication between Indigenous Australians and health workers. |
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Successive Federal Governments have responded to these issues by implementing programs such as the [[Office of Aboriginal and Torres Strait Islander Health]] (OATSIH). Which effected by bringing health services into indigenous communities, but on the whole the problem still remains challenging. |
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===Violent Crime=== |
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Violent crime, including domestic and sexual abuse, is a problem in many communities. Indigenous Australians are twice as likely to be a victim of violent aggression than their peers,<ref name="abs1"/> with 24% of Indigenous Australians reported being a victim of violence in 2001.<ref name="abs1"/> |
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An estimated three in five children have suffered various degrees of sexual abuse in the southeast Queensland community of Cherbourg <ref>{{cite news | url = http://www.theaustralian.news.com.au/story/0,20867,19162489-601,00.html | work = The Australian | title = Women act after three in five kids abused |date=17 May, 2006 | author = Tony Koch}}</ref>. In May, 2006, Alice Springs crown prosecutor Nanette Rogers called abuse in Aboriginal communities a "National problem".<ref>[http://www.theaustralian.news.com.au/story/0,20867,19164035-601,00.html Child abuse a 'national problem' | The Australian<!-- Bot generated title -->]</ref> Australia-wide, Indigenous Australian children are 20-fold overrepresented in the juvenile corrective service<ref name="The health and welfare of Australia's Aboriginal and Torres Strait Islander peoples 2003" /> and 20-fold more likely to be involved in child abuse and neglect cases.<ref name="The health and welfare of Australia's Aboriginal and Torres Strait Islander peoples 2003" /> |
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An Indigenous Australian is 11 times more likely to be in prison, and in June 2004, 21% of prisoners in Australia were of the indegeous population.<ref name="abs1">{{cite web | url = http://www.abs.gov.au/ausstats/abs@.nsf/94713ad445ff1425ca25682000192af2/a3c671495d062f72ca25703b0080ccd1 |title = 4102.0 - Australian Social Trends, 2005: Crime and Justice: Aboriginal and Torres Strait Islander People: Contact with the Law ABS | work = Australian Bureau of Statistics |date=12/07/2005 |accessdate = 2007-04-28}}</ref> |
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===Substance abuse=== |
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[[Image:kava.JPG|thumb|200px|Signpost outside [[Yirrkala, Northern Territory|Yirrkala]], NT, where [[kava]] was introduced as a safer alternative to alcohol, but was withdrawn in 2007.]] |
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Many Indigenous communities suffer from a range of health and social problems associated with [[substance abuse]] of both legal and illegal drugs. |
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A large 2004-05 health survey by the [[Australian Bureau of Statistics|ABS]] found that the proportion of the Indigenous adult population engaged in 'risky' and 'high-risk' alcohol consumption (15%) was comparable with that of the non-Indigenous population (14%), based on age-standardised data. <ref>{{cite paper|author=Australian Statistician |title=National Aboriginal and Torres Strait Islander Health Survey, 2004-05 (ABS Cat. 4715.0), Table 6. |publisher=[[Australian Bureau of Statistics]] |date=2006 |version=pdf |url=http://www.ausstats.abs.gov.au/Ausstats/subscriber.nsf/0/B1BCF4E6DD320A0BCA25714C001822BC/$File/47150_2004-05.pdf |accessdate=2006-06-01}}The definition of "risky" and "high-risk" consumption used is 4 or more standard drinks per day average for males, 2 or more for females.</ref> The percentage-point difference between the two figures quoted is not statistically significant, and a similar result was obtained in the earlier 2000-01 survey. The same health survey found that, after adjusting for age differences between the two populations, Indigenous adults were more than twice as likely as non-Indigenous adults to be current daily smokers of [[tobacco]].<ref>{{cite paper|author=Australian Statistician |title=National Aboriginal and Torres Strait Islander Health Survey, 2004-05 (ABS Cat. 4715.0), Table 1. |publisher=[[Australian Bureau of Statistics]] |date=2006 |version=pdf |url=http://www.ausstats.abs.gov.au/Ausstats/subscriber.nsf/0/B1BCF4E6DD320A0BCA25714C001822BC/$File/47150_2004-05.pdf |accessdate=2008-06-23}}</ref> |
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To combat the problem, a number of programs to prevent or mitigate against alcohol abuse have been attempted in different regions, many initiated from within the communities themselves. These strategies include such actions as the declaration of "Dry Zones" within indigenous communities, prohibition and restriction on point-of-sale access, and community policing and licensing. |
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Some communities (particularly in the Northern Territory) introduced [[kava]] as a safer alternative to alcohol, as over-indulgence in kava produces sleepiness, in contrast to the violence that can result from over-indulgence in alcohol. These and other measures met with variable success, and while a number of communities have seen decreases in associated social problems caused by excessive drinking, others continue to struggle with the issue and it remains an ongoing concern. The ANCD study notes that in order to be effective, programs in general need also to address "...the underlying structural determinants that have a significant impact on alcohol and drug misuse" (''Op. cit.'', p.26). In 2007, [[Kava]] was banned in the Northern Territory<ref>Australian Broadcasting Commission (2007) "Kava Ban 'Sparks Black Market Boom'", ''ABC Darwin'' 23 August 2007 http://www.abc.net.au/news/stories/2007/08/23/2012707.htm?site=darwin Accessed 18 October 2007</ref>. |
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[[Inhalant#Australia|Petrol sniffing]] is also a problem among some remote Indigenous communities. Petrol vapour produces euphoria and dulling effect in those who inhale it, and due to its relatively low price and widespread availability, is an increasingly popular substance of abuse. Proposed solutions to the problem are a topic of heated debate among politicians and the community at large.<ref>[http://www.nt.gov.au/health/healthdev/health_promotion/bushbook/volume2/chap1/petrol.htm Effects of sniffing petrol] Northern Territory Government Health Department</ref><ref>[http://www.nt.gov.au/lant/parliament/committees/substance/Petrol%20Sniffing%20Report%20-%20FINAL.pdf Petrol Sniffing in Remote Northern Territory Communities] Legislative Assembly of the Northern Territory</ref> |
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In 2005 this problem among remote indegenous communities was considered so serious that a new petrol [[Opal (fuel)|Opal]] was distributed across the Northern Territory to combat it. As Opal petrol is less addictive<ref> [http://www.health.gov.au/internet/ministers/publishing.nsf/Content/health-mediarel-yr2006-ta-abb010.htm?OpenDocument&yr=2006&mth=2 Australian Health Ministry]</ref>. |
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==Prominent Indigenous Australians== |
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{{main|Prominent Indigenous Australians}} |
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{{seealso|Category:Indigenous Australian sportspeople}} |
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There have been many distinguished Indigenous Australians, in politics, sports, the arts and other areas. These include (in alphabetical order): |
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*[[Arthur Beetson]], former captain of the [[Australian national rugby league team]], the first aboriginal to captain any Australian sporting team. |
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*[[Neville Bonner]], member of the [[Australian Senate]] |
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*[[Ernie Bridge]], first Aboriginal Member of the WA Parliament and the first Aboriginal person to be appointed a Cabinet Minister in any Parliament in Australia. |
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*[[Ernie Dingo]], comedian, actor and presenter |
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*[[Mark Ella]], rugby union player |
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*[[Cathy Freeman]], Olympic athlete |
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*[[Jason Gillespie]], cricketer |
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*[[Adam Goodes]], dual [[Brownlow Medal]]list |
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*[[Evonne Goolagong]], winner of seven [[Grand Slam (tennis)|Grand Slam]] tennis events |
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*[[David Gulpilil]], actor |
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*[[Greg Inglis]], Rugby league player for Melbourne Storm, Queensland and Australia |
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*[[Nathan Jawai]], basketball player set to become the first Indigenous Australian ever to play in the North American [[National Basketball Association|NBA]] |
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*[[Andrew McLeod]], Australian rules footballer, dual [[Norm Smith Medal]]list and captain of the Australian team |
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*[[Marcia Langton]], public intellectual |
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*[[Vincent Lingiari]], Aboriginal rights activist |
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*[[Michael Long]], Australian rules footballer and political activist |
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*[[Patrick Mills]], basketball player, youngest ever to play for the [[Australia national basketball team|men's national team]] |
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*[[John Moriarty (Australia)|John Moriarty]], Artist, government advisor, founder of the Balarinji Design Studio, soccer player |
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*[[Danny Morseu]], former basketball player and member of the [[NBL Hall of Fame]] |
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*[[Anthony Mundine]], former rugby league player and boxing champion |
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*[[Albert Namatjira]], painter |
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*Sir [[Douglas Nicholls]], Australian rules footballer, clergyman and Governor of South Australia, |
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*[[Oodgeroo Noonuccal]], poet, author, playwright, civil rights activist, educator |
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*[[Lowitja O'Donoghue]], nurse and activist |
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*[[Noel Pearson]], public intellectual |
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*[[Charles Perkins]], soccer player, sports administrator and civil rights activist |
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*[[Aden Ridgeway]], member of the [[Australian Senate]] |
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*[[Maurice Rioli]], Australian rules footballer, Norm Smith Medallist and politician |
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*[[Lionel Rose]] boxer, former world champion |
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*[[Johnathan Thurston]] Australian and Queensland representative rugby league player and dual Dally M Medallist |
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*[[Gavin Wanganeen]], Australian rules footballer and Brownlow Medallist |
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*[[Mandawuy Yunupingu]], singer and songwriter |
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*[[Deborah Mailman]], first Aboriginal actor to win the [[Australian Film Institute Award for Best Actress in a Leading Role]] |
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==See also== |
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[[Northern Territory National Emergency Response]] |
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*[[List of topics related to Black and African people]] |
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{{Indigenous Australians}} |
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{{Culture of Oceania|state=autocollapse}} |
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{{commonscat|Australian Aboriginals}} |
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==References== |
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{{reflist|2}} |
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==Further reading== |
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*[http://www.biology.iastate.edu/intop/1Australia/04papers/TressaAborigOrign.htm Jamison, T. ''The Australian Aboriginal People: Dating the Colonization of Australia''] |
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Roberts, Jan. "Jack of Cape Grim: A story of British Invasion and Aboriginal Resistance" 2008 edition available from Amazon |
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Roberts, Jan. "Massacres to Mining: The Colonisation of Aboriginal Australia." 2008 edition available from Amazon. |
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==External links== |
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*[http://filmaustraliaceremony.com.au/ Ceremony The Djungguwan of Northeast Arnhem Land] |
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*[http://www.survival-international.org/news/1959 Aborigines win 'native title' over Perth] |
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*[http://www.nit.com.au Australia's largest circulating Indigenous Affairs Newspaper] |
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*[http://www.abc.net.au/message/news/ Latest Indigenous news from ABC News Online] |
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*[http://www.atmitchell.com/journeys/social/indigenous/ Indigenous Australians - State Library of NSW] |
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*[http://www.ciolek.com/WWWVL-Aboriginal.html Aboriginal Studies Virtual Library] |
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*[http://www.atsia.gov.au/ Department of Indigenous Affairs (Australian Government)] |
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*[http://www.eniar.org/ European Network for Indigenous Australian Rights] |
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*[http://www.dreamtime.net.au/index.cfm Indigenous Australia - Australian Museum educational site] |
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*[http://kooriweb.org KooriWeb] |
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*[http://www.samuseum.sa.gov.au/page/default.asp?site=2&page=TIN_Tribal Norman B. Tindale's Catalogue of Aboriginal Tribes] |
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*[http://www.reconciliation.org.au/ Reconciliation Australia] |
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*[http://www.ideamarketers.com/library/printarticle.cfm?articleid=201604 Australian, Bosnian and Norwagian Cross-Bred Children] |
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*[http://dl.filmaust.com.au/tag/Indigenous+Australia/ Classroom Resources] |
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*{{cite news | work = stuff.com.nx | url = http://www.stuff.co.nz/4044438a12.html | title = Australia worst in the world for indigenous health | author = Joel Gibson |date=1 May 2007 | accessdate = 2007-05-25}} |
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*{{cite news | first= | last=Australian Bureau of Statistics | coauthors= | title=Law and justice statistics - Aboriginal and Torres Strait Islander people: a snapshot, 2002 |date=May 14, 2007 | publisher= | url =http://www.abs.gov.au/AUSSTATS/abs@.nsf/mf/4722.0.55.003?OpenDocument | work = | pages = | accessdate = | language = }} |
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*[http://www.slq.qld.gov.au/find/virtualbooks/aboriginal_and_torres_strait_islanders_books ''Original Girl Mari Miyay'' virtual book] - Read and hear the story of Emily, a Gamilaraay girl, written by her mother, Michelle Witheyman-Crump with Gamilaraay translation. Held by the State Library of Queensland |
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*[http://www.larrakiadevelopmentcorporation.com.au/ Indigenous Business/Employment in Darwin NT] |
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[[Category:Australian Aboriginal culture]] |
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[[Category:Indigenous Australian culture| ]] |
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[[Category:Indigenous peoples of Australia| ]] |
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[[Category:Indigenous peoples of Oceania|Australia]] |
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[[ar:أبوريجين]] |
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[[bs:Aboridžini]] |
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[[bg:Аборигени]] |
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[[ca:Aborígens australians]] |
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[[cs:Austrálci]] |
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[[da:Aboriginer (Australien)]] |
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[[de:Aborigines]] |
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[[es:Aborigen australiano]] |
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[[eo:Indiĝenaj aŭstralianoj]] |
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[[eu:Australiako aborigenak]] |
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[[fa:بومیان استرالیا]] |
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[[fr:Aborigènes d'Australie]] |
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[[fy:Aborizjinals]] |
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[[ko:오스트레일리아 토착민]] |
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[[hr:Aboridžini]] |
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[[id:Aborigin]] |
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[[is:Frumbyggjar Ástralíu]] |
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[[it:Australiani aborigeni]] |
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[[he:אבוריג'ינים]] |
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[[lt:Australijos aborigenai]] |
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[[nl:Aborigines (Australië)]] |
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[[ja:アボリジニ]] |
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[[no:Aboriginere]] |
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[[nn:Aboriginar]] |
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[[pl:Aborygeni]] |
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[[pt:Aborígene australiano]] |
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[[ru:Австралийские аборигены]] |
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[[simple:Indigenous Australians]] |
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[[sk:Aborigenci]] |
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[[sl:Avstralski domorodci]] |
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[[sr:Домородачки народи Аустралије]] |
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[[sh:Aboridžini Australije]] |
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[[fi:Australian alkuperäiskansat]] |
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[[szl:Jaborygyny]] |
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[[sv:Aboriginer]] |
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[[ta:ஆஸ்திரேலியப் பழங்குடிகள்]] |
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[[tr:Avustralya Aborjinleri]] |
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[[uk:Австралійські аборигени]] |
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[[zh:澳大利亚原住民]] |
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Revision as of 15:30, 10 October 2008
Description of particular episodes of Włatcy móch cartoon:
Season 1
Lesson 1: Maślana's credit card (on DVD: Maślana's debt)
Lesson 2: My name is Anusiak
Lesson 3: Order for Maślana
Lesson 4: Uncle Alfred
Lesson 5: First communion
Lesson 6: Angelica
Lesson 7: Shigella the Witch
Lesson 8: Sanitary blues
Lesson 9: Brainwashing
Lesson 10: Milk skin, milkwoman and the frog stopper
Season 2
Lesson 11: Bus and the souvenire
During a trip, the boys are rude, while Anusiak swears. They are not allowed to visit the reservation park in Łopianów. They must stay in the bus. A bus driver who's a satanist, tells boys about the Souvenire of Forgetting, which is just the bought club. With the club, boys hit Angelica and she forgets everything. Then, Anusiak is hit with it. Anusiak forgets everything ; boys are confused so they hit Anusiak again. He stays in Angelica's shoes and she in his. Soon after, the club is broken. The episode ends, when the bus stops next to the museum and the driver spooks German tourists.
Lesson 12: Museum
The class visits museum in which many strange things happens. The boys and Frau are rescued by Czesio and his rat.
Lesson 13: Santa Claus Day
Children are happy that the Santa's Day comes but Miss Frau explains there's no Santa at all. Everybody cry. Miss Frau and the hygienist want to make the children happy, so they prepare the Good School Spirit Day.
Lesson 14: Lifting
The class goes with Miss Frau and the farmer Kalina on the field, where they must dig the potatoes. Boys want to build a bomb but they find the Kalina's booze. They get drunk.
Lesson 15: Carnival
The main four is interested in Kupricz - the main character of the The Space Rangers DVD-episodes. But apart of being Snow White's gnomes during the carnival, they are space rangers.
Lesson 16: Romek and his Fred
In this episode, the main four meets Maślana's cousine - Romek, who finally masturbates, but he calls it spanking the fred. Boys want to know who this Fred really is. Finally, they learn it.
Lesson 17: Full control
The new school headmaster has to set up a government programme "The Maximal Control" which says that all student must be controlled everywhere, including their private life. The hygienist doesn't like it and goes to Warsaw to talk to the Minister of Education. Being at him, she learn everything about this programme. The headmaster is a robot.
Lesson 18: Grandma's Radio
Anusiak is visited by his grandma. But she still listens to the radio. Anusiak invited their friends and they are feed by Anusiak's grandma. They are in a trap. Miss Frau visits Anusiak's house and is also fed with grandma's meat and sauerkraut cuisine. They are rescued by the hygienist who gives grandma the discman with Bob Marley's songs. Soon after, the gradma's radio from Toruń is found by Miss Frau.
Lesson 19: Boróh the Companion
The class goes to the forest, taking part with the scouting. Its companion is Boróh. Czesio wants to fire something. Also Marcel and the Colonel wants to meet Boróh and steal his alcohol. Czesio fires the wood. Everybody is rescued but Boróh is dead because of heart attack..
Lesson 20: Barbacue with Mruczuś
Angelica's got the birthday and invites the main four and her best friend - Karolina and Zajkowski. The main four doesn't have any gift for Angelica. Czesio finds a dead cat. Boys want to give Angelica the cat. During the barbecue, boys realizes that Angelica's father is an American and she has a maid. Angelica's dog, Berta probably eats the boys' gift and becomes ill. The hygienist comes and rescues the dog.
Lesson 21: Damny Bear (Swearing Bear; pol: Miś Przeklinak)
The Czesio's Swearing Bear is stolen by the petronel - a poor man collecting trashes and scrap. Maślana, Anusiak and Konieczko would like to help Czesio. Czesio's sad. During the Day of Trash Collecting and Cleaning the Earth, they find the petronel sitting in the park and grabbing his crotch. There is the Swearing Bear hidden. Boys attack the petronel. Soon after, Czesio and the Bear meet one another and they watch a story in the laundry washing machine's whirlpool.
Lesson 22: Behind the scenes
This episode's like the DVD additions which shows how the film is made. We learn more about the people who play the main roles. Miss Frau is the theatre singer, Mashlanah is the strong Polish actor, Konyetchko - the new actor, Anushyak is a gay and Tcheshyo is a materialist, loving his car and the most expensive food.
Lesson 23: Positive vibration
Miss Frau is ill. She has a sexual pressure. She is quite old and still a virgin. The hygienist lends her a vibrator but Miss Frau doesn't want to use it. The Maślana's uncle wants to help Miss Frau with it and shows her his chair show(he breaks a chair with his penis). Finally, Miss Frau uses a vibrator.
Lesson 24: Memento Mori
The main four will be a priest's help during the mass. They suddenly add the cola into the mass' goblet instead of wine. Boys are bored with helping, they talk to the bus driver who's a Satanist. They prepare for the dark mass to talk to the Devil. Anusiak, Maślana, Konieczko and Czesio are invited to get in the Hell but nobody wants them there.
Season 3
Lesson 25: Dupa
The Ministry of Education sets up the government programme of the fluorization. No boys wants to take part. The dentist checks boys' teeth and is eaten by Czesio's best friend - a gut.
Lesson 26: Czesław's case
Czesio has problems with his memory. Jan Bonk, the prychologist is invited. He wants to help all but with Czesio it's more difficult than it was thought by Bonk.
Lesson 27: World Cup
Maślana wins 100 zlotys when Germans win the football match 6:0 against the Poles. Next day, he forgets a sport uniform, Miss Frau lets him go away. Maślana goes to the football pools to get 100 zlotys. Then, he pays 100 zlotys that the Austrian wins with Poles 8:0. He wins again. The boys play the match with the Iskra Opole team. The football pools man is already there. If Maślana teams win, he'll have a 1 million zlotys in his pocket. Czesio get a red card because of the sung an antifan song against the Iskra Opole. Everybody starts curse each other. They have a fight with each other.
Lesson 28: TV's truth
Boys watch the TV series where the couple is dead. Later, in the theathre they meet the couple and call them "Zombies" because they think they are dead. Miss Frau tell him that everything they watch on the telly is not always the truth. She wants them to play the Wawel's Dragon drama.
Lesson 29: Motorbike and Mousegut
Anusiak's grandpa's dying. He inherits a motorbike. The grandpa is in insomnia. Anusiak asks God for a quick death of his grandpa. The Death comes and grandpa's dead. After the grandpa's buried, the main four goes to Modlimowo to get the motorbike but also to help Anusiak's parents in garden tiding. During a motorbike ride, boys are stopped by the police officers. They say boys that this motorbike took part in the action where the Modlinowo's mayor was killed. They are arrested. They meet the Death but only Czesio play with it Mousegut because nobody knows this game. Czesio wins and the Death gets out, taking the motorbike.
Lesson 30: Fluder
Konieczko finds an injection syringe. Maślana, Aniusiak and especially Czesio want to use it. During a lesson, Robercik Fluder, the special "backward" student comes. He sits with Andżelika. During a break, boys have a fun with the syringe. They put it in Czesio's spin and suck with it a lymph what is called by Czesio "Misiocyt"(Teddycyte). Fluder comes into the boys' restroom and steals the syringe with the lymphocyte. During a lesson, Robercik injects the misiocyt into Andżelica's body, creating a slavering monster from her. Fluder escapes. Andżelika, feeling sick, goes home on her own but staying home, she's not recognised by her parents who send her to the orphanage, ruled by the nun. She spends some time in it. Later, she learns that Fluder lives there. She finds Czesio's stolen leg and the syringe. She sucks the misiocit and becomes normal. Later, Fluder is also sucked and it turns out, that Fluder is a lost police officers' son.
Lesson 31: Shaggy democracy
The Anusiak's father is a candidate for being a president. During the pre-election time, Miss Frau wants her class to elect a class master. Aniusiak, being a son of "almost" president takes part in the election. The second candidate becomes Andżelika. Later, there's a debate and after that the election is about to be executed. Anusiak tries everything to be a winner. Moreover, Czesio doesn't want to be a child anymore, he wants to be hairy. After that all, Andżelika becomes a class master because Miss Frau forged the election results. She didn;t want Anusiak to win. He is very shocked, but only Hygienist knows about the forgery - Miss Frau promised her not to forge the results. Probably, the episode's plot has been written because of the parliaments election in Poland. The plot agrees with the then pre-election situation in Poland.
Lesson 32: Giant
The boys are told to be responsible for stick the genitalia on the national emblem. Zajkowski told Miss Frau about that, but he lied. Boys are punished by their parents. They never want to be punished so they run away. They take their teddy bears and by train go to Kaliningrad. Then, they hit the Russian officer (they call him "Kacap") and lock themselves in a hut.
Lesson 33: Exhumation
Marcel is drunk as usual. He stubs his foot against the wood and falls on his grave which becomes broken. Suddenly, the Hygienist comes and sees the broken grave. Thinking, it's done by the vandals, she goes to the head of the graveyard. Meanwhile, Miss Frau's class visits the hospital. Their guide is the little man who looks same as the grayeyard's head. Anusiak, Maślana, Konieczko and Czesio don't want to visit all hospital so they do on their own visiting. They come into the mortuary. Then, they find the mortuary's head who looks similar to the two men before. Finally, he casts some spells or something on boys and they are about to be cremated with Marcel. The Colonel was supposed to help them to escape but he brokes his crowbar and cannot open the coffin with Marcel and boys. The Swearing Bear wants to save them all so he calls God. He agrees with him it's not fair. God reverses the time. The bear prevents Marcel from falling and attacks Miss Frau just before visiting the hospital so the class don't come in.
Lesson 34: Czech, Cześ and Brambor
Andzelika visits the Czech Republic, while Poland is visited by a little boy, Honzik. Meanwhile, Maślana shows his friends a dog which he got from his father. They take the dog to the school. Because of health's problems of Maślana's dog, Honzik is hurt. The Hygienist tries to help either the dog or Honzik. After that something strange happens and Honzik appears as the wolf from the Czech legend. The boys try to defeat it and get Honzik back.
Lesson 35: Disturbed Rains
The Hygienist is bored. Her work doesn't make her happy so she goes home. She wants to watch all Polish series but in each episode she can see the main four. She's irritated.
Lesson 36: Vaccine for Frycek
Miss Frau tells the class about Fryderyk Chopin, one of the biggest Polish pianist. The boys ask her about Chopin's death. She says he has been ill and that's why he died. Meanwhile, some infection goes around the boys' enviroinment. Czesio meets the little Frycek who's ill too. The situation may become worse and worse.
Lesson 37: Wash-wash
Miss Frau takes her class to the water park but doesn't allow boys to jump to the water. The guard says it too but boys don't give it damn and do what they want to. They climb to the tallest trampoline and jump direct into the water. Underwater, they find a treasure but can't take it out. Later they realize that it is just a dream and the water park is not built yet.
Lesson 38: Puree for an elephant
During the trip to the zoo Maślana, Konieczko and Anusiak land in the detention for smuggling food for an elephant. Detention master eats puree found by Czesio and dies because of unknown reasons. Only boys were told by Czesio that puree grew individually. Just in a moment boys find koala, which gives them some eucalyptus leafs with unusual attributes: eating it let understand animal's speech. Thanks to the leafs boys find out that they are chosen to release animals from zoo and what's more that zoo's are fascist.
Lesson 39: Christmas show
Our friends: Konieczko, Anusiak, Maślana and Czesio with all class and with teacher will put on Christmas show. Czesio will be Saint Joseph, Konieczko, Anusiak and Maślina will be The Three Kings, Zajkowski will be Herod and Angelika will be Mary. Also Hygienist has got a part. She'll be Lucifer. The Swearing Bear will be Jesus and Miss Frau will be a director. All episode they practise and finally stage Christmas show
Season 4
Lesson 40: The parade
In few days there be May and "Długi Weekend"(May holiday - about seven free days)Each character is going to spend time alone. Miss Frau wants take the on the parade but she's worried about their behaviour. Hygienist'll organize her own kind of the parade...Miss Frau is happy and she takes children on this parade. They chant their own catchword (Wolnośc, równośc, tolerancja!)means freedom,evenness,tolerance but this parade turns out Gays' parade.
Lesson 41: Mel /Boogey
There is a Teacher's Day. Terrible monster ate Angelika and flowers. This monster is a red nose from Anusiak's nose. Monster, also called Mel is going to eat all city, especially flowers. Only Anusiak, Maślana, Konieczko and Czesio with their teddy bears can redeem all world.
Lesson 42: Whaup with Próch
The whaup is organized by Angelica's father. But the bear from the forest, Próh, makes problems. The main four: Czesio, Anusiak, Konieczko and Maślana have a fun. Later, the Próh is dead.
Lesson 43: Bloody Tuesday
Two gangsters, a man and a woman go into the school. They don't want to kill anybody but the situation became so hard, that everybody, apart of the main four are shot.
Lesson 44: Gangsta-Devasta
The boys from 6c are the school terrorist. Everybody from the younger classes is afraid of them. Maślana, Anusiak, Konieczko and Czesio cannot defeat them in the real life but they can do it in the virtual one. The Hygienist helps them with it.
Lesson 45: The BEEE and the class test
During the break, the main four boy are waiting next to the school store. Suddenly, Czesio sees the wasp(though it was a bee). Maślana buy a roll for Czesio, on which there was the Czesio's beloved wasp. He calls it BEEE (in Polish pździo-szo-ła instead of pszczoła - a bee). He plays with it and suddenly, it bites him. Czesio has a problem and is taken to the Hygienist. Moreover, Czesio has a dream where he's a bee. The other 3 boys want to help Czesio so they let the bee bite them and they come into Czesio's dream, where Anusiak becomes Willy the Bee, Maślana a grasshopper and Konieczko a mouse. All characters look like from the story of "Maya the Bee".
Lesson 46: Wet dreams part I
Maślana used to have wet dreams during the reading of "The Old Man and The Sea" by Hemingway. He gets nappies from his father. The class goes on bivouac upon a lake. Maślana plans to chase the biggest fish. Because of Maślana's nappies, he is out of boys' gang. His place is taken by Angelica. From that moment, Maślana used to be joked by everybody and he is sad. Later, he gets to know an old war vet.
Lesson 47: Wet dreams part II
Maślana's nappies are great. Even he's got wet dream, his clothes are dry. Anusiak, Konieczko still don't want to have Maślana in the gang. During sunbathing, the Hygienist finds Maślana's book. When everybody (except Maślana) is lost in wood, the unknown tourist (who the war vet is) saves them. They also get to know that the man has the same problem which Maślana does. Maślana takes a pontoon and swims someplace alone.
Lesson 48: Sand gobies
Children are on the vacation at the seaside. Anusiak, Konieczko, Czesio and Maślana bury the living Zajkowski in the sand. Mrs Frau has a special punishment for boys. They have to make sand gobies. Czesio finds it great. The other boys want to wreak the rage, using a jellyfish. Meanwhile, the Hygienist has a fun on water scooter. Suddenly, the aliens come.
Lesson 49: Brus Lee's style
Because of the watched movie "The Dukes of Revenge III" boys want to train kung-fu. The Coronel teaches Czesio and gives him many useful advices to kung-fu. Marcel and the Coronel provoke the Swearing Bear so he revenges himself on the Cuddle (the rabbit of Anusiak). During the fight with Sen Sei in kung-fu dojo, Sen Sei is assaulted by Czesio with the tricks of the Coronel.
Lesson 50: The Power of Wild Monkeys
Children of class II B like listening to hip hop music. Class is also visited by Self Evil Uncle who looks for new talents. Konieczko is controlled by the game which he gets from his father. Because of the game, Konieczko swears, is aggressive, smokes fags and uses drugs. Later, Czesio starts doing it. Self Evil Uncle wants Czesio to take a part in his show on the television. All class goes to the TV where Konieczko, Anusiak and Maślana take part in the tv-game "1/9" and in talk show "Cry In TV". During Czesio's show on the air, he's got accident and apart of singing rap, he sings grave songs.
Lesson 51: Canal
The boys are excited because of Warsaw Uprising. They go under the ground. Meanwhile, the school is visited by the president of the city. Czesio runs with a little mouse which later makes little mice. The Coronel, Marcel, Czesio and the other participants of the uprising drink the spiritus. Czesio is so drank that he detonates the bomb which has been done to kill the enemy. Konieczko sees mice everywhere.
Season 5
Lesson 52: Execution
Maślana, Aniusiak, Konieczko and Czesio plan a perfect execution - an electric chair. Their victim is Zajkowski. When he sits on his chair, he is paralized by current. After the crime, Miss Frau says that every participant of that crime will be caught by the police. The main four feel responsible for the accident and Zajkowski. They decide to collect money for his operation. When they collect money, suddenly they go to the lunapark and their collected money is all gone. They visit Zajkowski being at the hospital. Because of their play with the tubes, Zajkowski's respirator becomes turned off and he dies. Then, he goes to heaven where he meets Miss Frau (she's dead too) so he runs away from heaven. The God does dispose of Miss Frau because of her teasing.
Lesson 53: Automaton
Because the boys don't want to eat the vegetable soup, Miss Frau tell them to go to the principal but they aren't punished by him because he is very busy. Czesio gets "bubbles" (actually the burping) and the Hygienist let him go home. The rest of his friend goes truancy too. At Maślana's home, wanting to play their favorite game, they open the stock-exchange application of Maślana's father completely by accident. Maślana buys stocks and sells and later, the Polish stock-exchange gets crisis. Not do be poor, Maślana deals with chocolates from the mashine. Because Miss Frau gets to know everything, he is punished by her.
Lesson 54: Biological weapon
The Swearing Bear is disappering. Not to be sad, Czesio is getting the Napoleon's hat from the Colonel and after that boys get lice. The lice are used by boys as a biological weapon. Boys try to infect Mrs. Frau. The sanitary parade is coming.
Lesson 55: Children's Day
Czesio gets a liver from the Colonel and Marcel. The dead bodies from the graveyard are supposed to be digged out. The school organizes the sport day but Anusiak, Maślana, Konieczko and Czesio go to get some hamburgers. During the competition boys lie to win. The Hygienist's got bulimia. The boys are finding the secrets of hamburgers...
Lesson 56: Quiet-Death & Sweets
Czesio makes bombs of his "sweets" (actually of excrement). Maślana gets the Marzanna (a Slavic symbol of winter leave)made by class to keep. Marzanna steals Czesio's sweets and runs away. In the wood there's Spring with moustache coming.
Lesson 57: Boys aren't machos
Specials
The Very Best of Season I
The best parts of season I and two episodes from the second season.
The Very Best of Season II
The best parts of season II.