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In this thesis a platform of knowledge is provided for the development of enhanced Indigenous cultural heritage legislation by examining the specific nature of the cultural heritage of a Queensland Aboriginal group, the Dajarra Aboriginal community of Northwest Queensland for whom the Georgina River is a heartland in their cultural geography. The thesis was conducted during a period when the Queensland Government began to recognize demands for more effective Indigenous cultural heritage legislation. Queensland's latest Aboriginal cultural heritage legislation, introduced in 2004, emerged from a history of legislation dominated by an archaeological model of cultural heritage. However, despite some improvements this new legislation has maintained a physically orientated model of cultural heritage. Therefore Queensland's Indigenous societies, their places, place knowledge and certain types of place-specific behaviours continue to be exposed to imposed change. The thesis examines the 'lifeworld', the 'everyday' experiences of place of the Dajarra community. A broad definition of culture and an interactive model of place, coupled with a phenomenological approach provide a theoretical framework to engage with and describe cultural heritage as Dajarra people themselves experience it. The cultural heritage of Dajarra people involves interactions with a diversity of places and various combinations of behavioural, knowledge and physical properties. All of the places examined were interrelated with other places to form both small and large-scale place complexes. This dissertation reveals that the cultural heritage of an Aboriginal community lies not just in the physical environment but also in the diverse everyday people-environment interactions of that community. Effective cultural heritage legislation must be capable of encompassing this diversity. Cultural heritage is essentially dynamic, it is found in processes of change, it is found in ongoing people-environment interactions as well as those of the past. It is argued that Aboriginal people hold 'active cultural heritage rights'; these are rights to interact with places and rights to control action in places. Ideal cultural heritage legislation would recognize these active rights and provide for Aboriginal control of them, that is, Aboriginal defined and controlled change. This study reveals that it is difficult to separate places in time and space from other places with which they are co-dependent or inextricably intertwined. Studies of Aboriginal people-environment interactions and legislative measures must respond to the broader place complexes within which individual places are embedded and within which the everyday experiences of place are had. It is shown that there is a range of ways that an Aboriginal cultural heritage community can be defined and a range of Aboriginal people that might have interests in the cultural heritage of an area. Lastly, the thesis calls for the adoption of an interactive model of place as a foundation to cultural heritage studies and legislation in order to respond to the cultural heritage of Aboriginal people as they themselves experience it and wish to experience it.

In this thesis a platform of knowledge is provided for the development of enhanced Indigenous cultural heritage legislation by examining the specific nature of the cultural heritage of a Queensland Aboriginal group, the Dajarra Aboriginal community of Northwest Queensland for whom the Georgina River is a heartland in their cultural geography. The thesis was conducted during a period when the Queensland Government began to recognize demands for more effective Indigenous cultural heritage legislation. Queensland's latest Aboriginal cultural heritage legislation, introduced in 2004, emerged from a history of legislation dominated by an archaeological model of cultural heritage. However, despite some improvements this new legislation has maintained a physically orientated model of cultural heritage. Therefore Queensland's Indigenous societies, their places, place knowledge and certain types of place-specific behaviours continue to be exposed to imposed change. The thesis examines the 'lifeworld', the 'everyday' experiences of place of the Dajarra community. A broad definition of culture and an interactive model of place, coupled with a phenomenological approach provide a theoretical framework to engage with and describe cultural heritage as Dajarra people themselves experience it. The cultural heritage of Dajarra people involves interactions with a diversity of places and various combinations of behavioural, knowledge and physical properties. All of the places examined were interrelated with other places to form both small and large-scale place complexes. This dissertation reveals that the cultural heritage of an Aboriginal community lies not just in the physical environment but also in the diverse everyday people-environment interactions of that community. Effective cultural heritage legislation must be capable of encompassing this diversity. Cultural heritage is essentially dynamic, it is found in processes of change, it is found in ongoing people-environment interactions as well as those of the past. It is argued that Aboriginal people hold 'active cultural heritage rights'; these are rights to interact with places and rights to control action in places. Ideal cultural heritage legislation would recognize these active rights and provide for Aboriginal control of them, that is, Aboriginal defined and controlled change. This study reveals that it is difficult to separate places in time and space from other places with which they are co-dependent or inextricably intertwined. Studies of Aboriginal people-environment interactions and legislative measures must respond to the broader place complexes within which individual places are embedded and within which the everyday experiences of place are had. It is shown that there is a range of ways that an Aboriginal cultural heritage community can be defined and a range of Aboriginal people that might have interests in the cultural heritage of an area. Lastly, the thesis calls for the adoption of an interactive model of place as a foundation to cultural heritage studies and legislation in order to respond to the cultural heritage of Aboriginal people as they themselves experience it and wish to experience it.

In this thesis a platform of knowledge is provided for the development of enhanced Indigenous cultural heritage legislation by examining the specific nature of the cultural heritage of a Queensland Aboriginal group, the Dajarra Aboriginal community of Northwest Queensland for whom the Georgina River is a heartland in their cultural geography. The thesis was conducted during a period when the Queensland Government began to recognize demands for more effective Indigenous cultural heritage legislation. Queensland's latest Aboriginal cultural heritage legislation, introduced in 2004, emerged from a history of legislation dominated by an archaeological model of cultural heritage. However, despite some improvements this new legislation has maintained a physically orientated model of cultural heritage. Therefore Queensland's Indigenous societies, their places, place knowledge and certain types of place-specific behaviours continue to be exposed to imposed change. The thesis examines the 'lifeworld', the 'everyday' experiences of place of the Dajarra community. A broad definition of culture and an interactive model of place, coupled with a phenomenological approach provide a theoretical framework to engage with and describe cultural heritage as Dajarra people themselves experience it. The cultural heritage of Dajarra people involves interactions with a diversity of places and various combinations of behavioural, knowledge and physical properties. All of the places examined were interrelated with other places to form both small and large-scale place complexes. This dissertation reveals that the cultural heritage of an Aboriginal community lies not just in the physical environment but also in the diverse everyday people-environment interactions of that community. Effective cultural heritage legislation must be capable of encompassing this diversity. Cultural heritage is essentially dynamic, it is found in processes of change, it is found in ongoing people-environment interactions as well as those of the past. It is argued that Aboriginal people hold 'active cultural heritage rights'; these are rights to interact with places and rights to control action in places. Ideal cultural heritage legislation would recognize these active rights and provide for Aboriginal control of them, that is, Aboriginal defined and controlled change. This study reveals that it is difficult to separate places in time and space from other places with which they are co-dependent or inextricably intertwined. Studies of Aboriginal people-environment interactions and legislative measures must respond to the broader place complexes within which individual places are embedded and within which the everyday experiences of place are had. It is shown that there is a range of ways that an Aboriginal cultural heritage community can be defined and a range of Aboriginal people that might have interests in the cultural heritage of an area. Lastly, the thesis calls for the adoption of an interactive model of place as a foundation to cultural heritage studies and legislation in order to respond to the cultural heritage of Aboriginal people as they themselves experience it and wish to experience it.

In this thesis a platform of knowledge is provided for the development of enhanced Indigenous cultural heritage legislation by examining the specific nature of the cultural heritage of a Queensland Aboriginal group, the Dajarra Aboriginal community of Northwest Queensland for whom the Georgina River is a heartland in their cultural geography. The thesis was conducted during a period when the Queensland Government began to recognize demands for more effective Indigenous cultural heritage legislation. Queensland's latest Aboriginal cultural heritage legislation, introduced in 2004, emerged from a history of legislation dominated by an archaeological model of cultural heritage. However, despite some improvements this new legislation has maintained a physically orientated model of cultural heritage. Therefore Queensland's Indigenous societies, their places, place knowledge and certain types of place-specific behaviours continue to be exposed to imposed change. The thesis examines the 'lifeworld', the 'everyday' experiences of place of the Dajarra community. A broad definition of culture and an interactive model of place, coupled with a phenomenological approach provide a theoretical framework to engage with and describe cultural heritage as Dajarra people themselves experience it. The cultural heritage of Dajarra people involves interactions with a diversity of places and various combinations of behavioural, knowledge and physical properties. All of the places examined were interrelated with other places to form both small and large-scale place complexes. This dissertation reveals that the cultural heritage of an Aboriginal community lies not just in the physical environment but also in the diverse everyday people-environment interactions of that community. Effective cultural heritage legislation must be capable of encompassing this diversity. Cultural heritage is essentially dynamic, it is found in processes of change, it is found in ongoing people-environment interactions as well as those of the past. It is argued that Aboriginal people hold 'active cultural heritage rights'; these are rights to interact with places and rights to control action in places. Ideal cultural heritage legislation would recognize these active rights and provide for Aboriginal control of them, that is, Aboriginal defined and controlled change. This study reveals that it is difficult to separate places in time and space from other places with which they are co-dependent or inextricably intertwined. Studies of Aboriginal people-environment interactions and legislative measures must respond to the broader place complexes within which individual places are embedded and within which the everyday experiences of place are had. It is shown that there is a range of ways that an Aboriginal cultural heritage community can be defined and a range of Aboriginal people that might have interests in the cultural heritage of an area. Lastly, the thesis calls for the adoption of an interactive model of place as a foundation to cultural heritage studies and legislation in order to respond to the cultural heritage of Aboriginal people as they themselves experience it and wish to experience it.

The recurring debate on regional administration and what responsibilities it should have has in a Swedish context been discussed in media and committees over the years. Little has been discussed around the possibilities of strengthening pre-existing interregional cooperation even though there is a scholarly thought of soft space as a definition to describe these types of cooperation and how they might evolve.   A case study has been performed on the interregional health care agency Södra Sjukvårdsregionen (SSR) which is one of six Swedish regional health care agencies (sjukvårdsregioner). SSR serves the regions Scania, Blekinge, Kronoberg and southern Halland and was constituted in 1960 based on central place theory to resolve spatial planning problems in the context of regional public health.   In the analytical context of soft space and central place theory, results have been provided by interviewing representatives working within SSR and examining documents. SSR has been defined as a structure of governance which consists of formal government actors.    The results indicate that the concept of soft space as described in literature supports spatial planning of specialized regional health care. However, the concept of soft space has little impact on spatial planning with respect to comprehensive planning (Översiktsplan) as illustrated by documentation from Västra Sjukvårdsregionen and the case of Norra Älvsborgs Länssjukhus (NÄL). / Debatten om svenska regionindelningar och vilken rådighet regionerna borde ha har diskuterats i medier och statliga utredningar genom åren. Däremot har möjligheterna att stärka befintliga interregionala samarbeten diskuterats mycket lite, även om det finns ett vetenskapligt underlag för soft space som ett samlande begrepp för att beskriva dessa typer av samarbeten och hur de vidareutvecklas. En fallstudie har genomförts på Södra Sjukvårdsregionen (SSR), som är en av Sveriges sex sjukvårdsregioner. SSR betjänar regionerna Skåne, Blekinge, Kronoberg och södra Halland och bildades 1960 baserat på centralortsteorin som ett sätt att lösa problem med fysisk planering i samband med regional sjuk- och hälsovård. Representanter som arbetar inom ramen för SSR:s verksamhet har intervjuats och dokument har granskats i termer av soft space och centralortsteorin. SSR har definierats som en struktur som bereder ärenden rörande fysisk planering som är de ingående regionernas rådighet. Resultaten indikerar att konceptet soft space som beskrivs i litteraturen stöder fysisk planering av specialiserad regional hälsovård. Konceptet soft space har dock liten inverkan på fysisk planering av omfattande skala (Översiktsplan), vilket belyses av dokumentationen från Västra Sjukvårdsregionen och fallet med Norra Älvsborgs Länssjukhus (NÄL).

Jim Wayne Miller’s poetry examines how human history and topography join to create place. His work often incorporates images of land and ecology; it deliberately questions the delineation between place and self. This thesis explores how Miller presents images of water to describe the relationship between inhabitants and their location, both with the positive image of the spring and the negative image of the flood. Additionally, this thesis examines how the Brier, Miller’s most prominent persona character, grieves his separation from home and ultimately finds healing and reunification of the self through his return to the hills. In his poetry, Miller argues that an essential piece of people’s identity is linked with the land, and, through recognition of the importance of topography on the development of the self, individuals can foster a deeper sense of community through appreciation of their place.