“Where the spirit of wisdom lies”: Inculturation,self-determination and the authority of First Nations

By the 1970s, Christian missions to Aboriginal people in the Northern Territory were enthusiastic supporters of Indigenous self-determination, even as they sought to maintain a missionary presence in Aboriginal communities. This article asks how missions continued to seek to influence and direct Aboriginal churches and communities through espousing self-determination, and how Aboriginal leaders engaged with and exploited this apparent contradiction. Focusing on contributions to the missiological publication Nelen Yubu from Deacon Boniface Pedjert, Patrick Dodson, Miram Rose Ungunmerr-Baumann, Dyiniyini Gondarra and Alice Kelly this article considers how Aboriginal leaders and thinkers managed and challenged non-Indigenous expectations set for them around how their decolonisation was to proceed. Self-determination, for missionaries, could be achieved by a new, supposedly more enlightened mission to “inculturate” the gospel. Whereas missionaries presumed Aboriginal church leaders' authority rested in their cultural authenticity, these Aboriginal leaders were also asserting other sources of authority including their culture, but especially the authority that arises from Country itself.     

Introduction Locating an Australia‐wide Anthropology

ABSTRACT Ethnographic research concerning Aboriginal social life in the earlier settled areas of the continent has formed a minor strand within the body of Australian anthropological research. Yet these studies speak directly to the current national discourse concerning distressing conditions in many Aboriginal communities in the north. The kind of anthropology generated in South East Australia has always sought to do more than simply depict particular collective worlds—it also addresses how they are made, particularly in conditions of upheaval, relocation and engagement with state institutions and the nation's ideologies. By drawing attention to one kind of border, that between cultural/social worlds we hope to overcome another boundary, that between ethnographies of the north and the south. To this end, we draw attention to the process of boundary making that has been a crucial dynamic within the changing historical and social configurations that have shaped Aboriginal experiences of the social world. Thus, instead of reporting on the significance of cultural characteristics, this collection shifts attention to relationships with others, with the state and the encompassing society.     

Going for Wombat — Transformations in Wirangu and the Scotdesco Community on the Far West Coast of South Australia

ABSTRACT Becoming an object of touristic interest is only one of a series of ways that Aboriginality is being transformed in contemporary Australia, as the space opens up for individuals and groups to reposition themselves as Aborigines within the nation, with a distinctive culture in various forms. The nation's appetite for Aboriginal ‘culture’, within desirable limits (Povinelli 2002) and energised by a sentimental politics (Cowlishaw 2010), continues to grow. There is, however, a destructive flip side to the politics of difference being played out within Aboriginal societies. This is evidenced by the many battles for access to or control of ‘cultural’ resources for their commercial benefits or collective survival value. In many places communities or groups are faced with the terrible choice of distinction or extinction (Comaroff & Comaroff 2009). That is, they must find, and make alienable, something distinctive about themselves or face collective extinction. How one Aboriginal community is responding to these threats and challenges is the subject of this paper. This paper also adds to the growing literature on ethno‐commercialisation by focusing on the central role of language in these processes.     

Introduction: Representing Racial Issues

This paper seeks to show why there is a need to theorise race relations as a feature of white Australia's culture and as the context of Aboriginal lives. The violent drama of racial politics as glimpsed on the public media and as experienced by black communities all over the country, demands analytic attention. Anthropologists were once the experts on race, before the field lost its legitimacy. If we turn our attention to exposing the forms of colonial power that saturate Aboriginal social life, Australian anthropology may be saved from becoming an anachronism.     

The Buffalo Nations/Luxton Museum: Tourism,Regional Forces and Problematising Cultural Representations of Aboriginal Peoples in Banff,Canada

This paper examines the cultural representations of Aboriginal peoples at the Buffalo Nations/Luxton Museum in Banff, Canada. The museum has been part of the cultural landscape of the tourism industry in Banff since 1952. Using interviews, newspaper articles and analyses of the exhibits, I problematise the museum's representations of Aboriginal peoples by focusing on the challenges associated with navigating regional power relations while participating in forms of capitalist exchange. My findings suggest that the museum's representations engender complex readings of Aboriginal peoples that need to be interpreted considering the processes of production, but also the broader conditions that are embedded in this history. This paper puts cultural representations of Aboriginal peoples into socio‐economic, political, cultural and historical contexts in ways that may interest scholars and practitioners from diverse disciplines and specific fields such as museum, recreation, tourism, heritage and Indigenous studies.     

Step lightly,then move forward: exploring feminist directions for northern research

I discuss the methodological challenges that research with Aboriginal women poses in historical geography, especially in Northern Canada. Drawing a parallel between historical geography and contemporary Northern studies, I explore how the predominance of climate change as a framework for funding Arctic research creates an environment where women's specific ways of knowing and connecting with the land are not adequately captured. A gender approach that is sensitive to the issues women face in their communities reveals that their experience of climate change, as well as the concerns they have about it, are inseparable from the other economic and social issues they face. I argue for the development of a feminist research agenda in the North that allows Aboriginal partners to locate themselves in the frameworks that are constructed for producing knowledge. At times letting the project ‘fail’ may be the surest way to enable the emergence of a locally‐driven agenda that addresses the present and future needs of Northern Aboriginal Peoples.     

‘Keeping up the Culture’: Gunai Engagements with Tourism

ABSTRACT This paper intervenes in the hidden history of Aboriginal art in south eastern Australia. I argue that for Aboriginal people living in the assimilation era engagement with tourism represented an important means of cultural survival. Working across anthropology and art history this paper focuses on the boomerangs and other artefacts produced by Gunai in Gippsland, Victoria for their own use and for exchange with tourists. The findings from this paper show that, far from being a sign of commodification and a capitulation to capitalism, this cultural production was carried out in opposition to authorities who viewed it as potentially disruptive and counter to assimilation policies. It was this history of cultural practice which contributed to the resurgence of Koorie culture in the 1970s and 1980s.     

‘Narratives of Survival in the Post-Colonial North’

Scholars have recently paid more attention to narratives of colonial contact in Australia, as elsewhere (cf. Hill 1988). Western elements and characters (such as Captain Cook) have been widely documented in Australian Aboriginal narratives which nevertheless are clearly not close accounts of past events. This has promoted reconsideration of the distinction between ‘myth’ and ‘history‘. If we follow Turner's (1988) suggestion that myth is the formulation of ‘essential’ properties of social experience in terms of ‘generic events‘, while ‘history’ is concerned with the level of ‘particular relations among particular events’, we need not restrict ourselves to seeing myth as charter for a social order distinct from western influence. In the paper I examine two stories of cultural and physical survival from the Katherine area, Northern Territory, and seek to identify in them fundamental themes and enduring narrative precipitates of social experience lived in intense awareness of colonial and post-colonial relationships between Aborigines and whites.     

What Remains? Reconciling Repatriation,Aboriginal Culture,Representation and the Past

ABSTRACT This paper uses the repatriation and ceremonial reburial of Indigenous remains to La Perouse, an Indigenous community in Sydney, as a lens through which to examine the cultural politics of representation and recognition that are central to contemporary Aboriginal identity construction. The return of the skeletal remains of 21 individuals highlights the role that representative bodies — past and present, individual and organizational — play in engagements between the State and Aboriginal people. Heralded by some as a sincere sign of reconciliation and treated as suspect and misguided by others, the reburial produced diverse responses from both Aboriginal and non‐Aboriginal people alike. Speakers at the repatriation focused on righting the wrongs of the past, reconciliation, and moving forward in cooperation, suggesting the redemptive significance of these events. Among Kooris at La Perouse, debates about community, representation, and belonging expose the ways that Aboriginal people and communities operate through, against, and beyond ‘whitefella’ structures of recognition to define who they are and what their culture is.     

The social life of ruins: sites of memory and the politics of a Zimbabwean periphery

This article explores conflicts over a series of ruins located within Zimbabwe's flagship National Park. The relics have long been regarded as sacred places by local African communities evicted from their vicinity, and have come to be seen as their ethnic heritage. Local intellectuals' promotion of this heritage was an important aspect of a defensive mobilization of cultural difference on the part of a marginalized minority group. I explore both indigenous and colonial ideas about the ruins, the different social movements with which they have been associated and the changing social life they have given the stone relics. Although African and European ideas sometimes came into violent confrontation – as in the context of colonial era evictions – there were also mutual influences in emergent ideas about tribe, heritage and history. The article engages with Pierre Nora's notion of ‘sites of memory’, which has usefully drawn attention to the way in which ideas of the past are rooted and reproduced in representations of particular places. But it criticizes Nora's tendency to romanticize pre-modern ‘memory’, suppress narrative and depoliticize traditional connections with the past. Thus, the article highlights the historicity of traditional means of relating to the past, highlighting the often bitter and divisive politics of traditional ritual, myth, kinship, descent and ‘being first’. It also emphasizes the entanglement of modern and traditional ideas, inadequately captured by Nora's implied opposition between history and memory.     

Kinship,Organisations and ‘wannabes’: Aboriginal Identity Negotiation in South‐western Sydney

ABSTRACT This paper explores the ambiguous and dynamic nature of Aboriginal identity in south‐western Sydney. While for most of the Aboriginal people in rural and remote areas, identity has been primarily a matter of kinship ties associated with their perceived place of origin, Aboriginal people often recognize each other as Aboriginal by sharing and recognizing certain ‘Aboriginal’ cultural mores and traits. These two principles of identity are flexible enough to be extended to those who are not raised in an Aboriginal family environment; one meeting with their Aboriginal family is a minimum requirement. In south‐western Sydney, where organizations dealing with Aboriginal issues provide ways of connecting Aboriginal people from various backgrounds, in line with the government's homogenized notion of Aboriginality, Aboriginal people from Aboriginal family environments encounter those who cannot even meet this compromised criterion. Their presence gives rise to tension and conflict revolving around the concept of Aboriginality. Aboriginal cultural values that emphasize actual engagement provide ways of overcoming such dilemmas. Through common participation in the activities of the aforesaid organisations, Aboriginal people in south‐western Sydney develop a new sense of ‘Aboriginality’, which embraces those who cannot claim kinship ties.     

5. INDIA,ITIHASA, AND INTER‐HISTORIOGRAPHICAL DISCOURSE

An effective and enriching discourse on comparative historiography invests itself in understanding the distinctness and identity that have created various civilizations. Very often, infected by bias, ideology, and cultural one‐upmanship, we encounter a presumptuous‐ness that is redolent of impatience with the cultural other and of an ingrained refusal to acknowledge what one's own history and culture fail to provide. This “failure” need not be the inspiration to subsume the other within one's own understanding of the world and history and, thereby, neuter the possibilities of knowledge‐sharing and cultural interface. It is a realization of the “lack” that provokes and generates encounters among civilizations. It should goad us to move away from what we have universalized and, hence, normalized into an axis of dialogue and mutuality. What Indians would claim as itihasa need not be rudely frowned upon because it does not chime perfectly with what the West or the chinese know as history. accepting the truth that our ways of understanding the past, the sense of the past, and historical sense‐generation vary with different cultures and civilizations will enable us to consider itihasa from a perspective different from the Hegelian modes of doing history and hence preclude its subsumption under the totalitarian rubric of world history. How have Indians “done” their history differently? What distinctiveness have they been able to weave into their discourses and understanding of the past? Does the fact of their proceeding differently from how the West or the Chinese conceptualize history delegitimize and render inferior the subcontinental consciousness of “encounters with past” and its ways of being “moved by the past”? This article expatiates on the distinctiveness of itihasa and argues in favor of relocating its epistemological and ideological persuasions within a comparative historiographical discourse.     

A historiography of an ahistoricity: on the beothuk indians

The Beothuk Indians of Newfoundland have long been perceived as a cultural anachronism in the native history of northeastern North America. They appeared to represent cultural holdovers from some earlier age that had been preserved in a primitive state due to isolation on a cold North Atlantic isle. To many, their history seemed shallow, timeless even. Those that supported this position did so by drawing on four lines of evidence. They interpreted Beothuk material culture and other cultural “traits” as indicative of an archaic state; they cited the Beothuk's place of residence‐a northern island‐as evidence of isolation from other peoples and the march of time; they cited linguistic differences as further evidence of isolation; and finally, the fact that the Beothuk became extinct seemed to offer proof that these people had indeed belonged to another age, incapable of making the leap from prehistory to the modern era. This article explores this evidence and attempts to understand the “logic” or rationale by which scholars come to view the Beothuk and their history as timeless.     

Managing ‘Aboriginal selves’ in South‐Western Sydney1

ABSTRACT This paper explores Aboriginal people's multiple sense of selves in suburban situations. While the Aboriginal self has been usually conceived as forged through relationships with kin, in the contemporary world, Aboriginal lives are constrained by a genealogical understanding of Aboriginality, that is, one based on descent. This understanding is endorsed by the state system, by Aboriginal and non‐Aboriginal organisations, and by non‐Aboriginal people. In the suburbs there are different ways in which people come to understand and identify their Aboriginalty. Drawing on ethnographic field‐work in south‐west Sydney, this paper explores these forms of identity, how they are perceived, and the effects this has on their sense of self. The focus is on two individuals with different backgrounds and understandings of what it is to be Aboriginal. The increasing role of Aboriginal organisations to offer new forms of relatedness is also discussed.     

The Politics of Ego: Senatorial Front Office Presentation of Self

Many scholars have studied elected officials’ presentation of self, typically through examination of behavior in their districts, speeches, and Web sites. In this article, the authors examine a little-studied but telling element of U.S. senators’ presentation of self—the images they display to constituents and others visiting their offices in Washington, DC. Drawing on original data, we analyze both the total amount of items displayed as well as the number that focus on the senators themselves, and find that having run for president, being a Republican, and representing a state closer to Washington, DC, all predict a senator having more self-centered front-office décor, while having served more years in the chamber and hailing from a state closer to the nation's capital are associated with greater sheer number of items displayed in a senator's front office. This research demonstrates that political ambition, geography, and partisan affiliation are all related to senatorial ego. Studying senators’ presentation of self via their office walls offers important insight into the ways that elected officials view themselves and present themselves to a variety of audiences, thereby offering a glimpse of the ever-elusive link between the represented and the representative.     

Palawa Kani and the Value of Language in Aboriginal Tasmania

Over the past forty years the Tasmanian Aboriginal people, long marked as an iconic case of extinction, have revitalized many elements of their ‘lost’ culture. Palawa kani, the constructed Tasmanian Aboriginal language, is an example of such efforts. The construction and utilization of palawa kani is one element of a broader Tasmanian Aboriginal cultural politics working to strengthen the Indigenous status, authenticity, and presence in Tasmania specifically and Australia more generally. In this article I recount the historical documentation of Tasmanian Aboriginal languages and analyze the process through which multiple historical languages were utilized in the construction and consecration of a single ‘official’ Tasmanian Aboriginal language. Rather than existing strictly as a tool for communication, I argue palawa kani is a cultural artifact that, like an emblem, works to distinguish the Tasmanian Aboriginal community, one that lacks many of the stereotypical components of Australian Aboriginality, within Tasmanian society. As such, it is best understood in relation to Clifford's ‘indigenous articulations’ (2001) and Cowlishaw's mythopoeia of Aboriginality in Australia (2010, 2011). I examine what palawa kani does for, and what it represents to, the larger Tasmanian Aboriginal community.     

Managing Meaning at an Ancient Site in the 21st Century: the Gummingurru Aboriginal Stone Arrangement on the Darling Downs,Southern Queensland

ABSTRACT Aboriginal stone arrangements occur throughout Australia and are of ritual importance to Aboriginal peoples. Stone arrangements are part of the dynamic context within which Aboriginal peoples lived in the late Holocene, where constant renegotiation of social alliances required an increasing reliance on ceremonial places with ritual importance. This is the past social context for the Gummingurru Aboriginal stone arrangement site complex on the Darling Downs, Queensland. In the late 19th century Gummingurru was a highly significant men's initiation site but by the early 20th century most of the traditional custodians of the site had been removed to the government‐run Aboriginal mission of Cherbourg. Since 2000, traditional custodians have returned to the site and have given the place and its cultural landscape a new meaning. No longer used for initiation, Gummingurru now has contemporary value as a site of learning and reconciliation for all Australians. Today Gummingurru has been given a new meaning and occupies a new place in Aboriginal society and political networking.     

Wards,Words and Citizens: A.P. Elkin and Paul Hasluck on Assimilation1

This paper explores some of the ambivalences and contestations within assimilationist discourses in mid-twentieth century Australia. It focuses on the writings of A. P. Elkin, using Paul Hasluck's utterances mainly insofar as they throw Elkin's arguments into sharper relief. While Hasluck's version of assimilation was based on the assumptions of liberal individualism, Elkin drew upon ideas of cultural progress and social anthropology (among other intellectual currents) to propound a less totalising form of assimilation, wherein the attainment of citizenship could be reconciled with the retention of Aboriginal identity and cultural distinctiveness. Even so, Elkin had misgivings about cultural diversity and insisted on the need for expert scientific management in attaining the recommended reconciliation.     

Inventing the Victorian age: the Greville Diary and its Early Critics

The Journals of Charles Greville, clerk to the Privy Council from 1821 to 1859 are among the most well-known, well-respected and widely cited sources for the political and social history of their times. What is less well-known is the controversy they aroused among Greville's Victorian readers when first published (less than a decade after Greville's death) in 1874. The purpose of investigation here is to chart the course and extent of reader reaction as it unfolded during 1874–75, to explore ways of accounting for its intensity and, finally, to attempt evaluation of its impact as a cultural experience conducive to the emergence among readers of a conscious recognition of themselves as ‘Victorians’. When read in the context of the preoccupations of its first readers, Greville's Journals prove to be anything but a dead historical source. Instead, reader reaction is found to be driven by a series of contemporary concerns. They include the question of the degree of respect owing to hereditary authority; the definition of standards of honourable behaviour in protection of the private dealings of people of public reputation; and the very degree of reliability to be attributed to diary-based ‘memoirs’, given their contestable genre. Even so, participants in the controversies which broke out on all these fronts found themselves admitting common ground in acknowledging across their differences that the ‘Victorian’ age in which they lived was a decisive cultural and political break from the past world the Journals recorded.     

German Postcolonialism in Four Dimensions: A Historical Perspective

In 1919, the German overseas empire came to an end, a direct consequence of defeat in the First World War. Germany has thus been post-colonial, in the sense of being without colonies, longer than most other European nations. This article argues that German postcolonialism can best be understood as a complex, multi-dimensional phenomenon, one that envelops memories of colonialism in white German and diasporic communities, as well as developments in the nation's more recent past. Its most salient aspects include the cultural memory of the colonial period itself, the resonances between colonialism, National Socialism and the Holocaust, the recovery of histories of Afro-Germans, and discussions of race, migration and integration which draw a very broad arc from the colonial past into the multicultural present. The multidimensional nature of German postcolonialism can be both an advantage as well as a disadvantage when it comes to meaningful engagement with Germany's colonial past. This article ultimately seeks a way of re-inserting the ‘colonial’ into German postcolonialism, without flattening the concept.