De-personifying Collaert's Four Continents: European descriptions of continental diversity, 1585–1625

Adriaen Collaert's personifications of the four continents are typical examples of how continents and their respective cultures were represented in the art and literature of Europe in the early-modern period. For example, Asia is the exotic double to Europe, possessing an ‘otherness’ upon which European identity has been juxtaposed. Such personifications of continents and broader tropes of ‘the other’ and ‘the exotic’ have greatly influenced the historiography of the idea of Europe. However, the creation of art and literature characterised by these tropes reflects only part of the European understanding of the wider world. This article will explore how travellers – such as missionaries, merchants and ambassadors – in Europe's encounters with non-European societies presented a complex picture of the world sought to offer practical guidance and knowledge. How travellers’ accounts and personifications interacted is important for understanding the European experience of other continents. In considering how travellers presented their knowledge of continents, it is possible to analyse both how early-modern Europeans viewed other continents and question how useful artistic representation of ‘other’ continents are for understanding how they viewed their own.     

Searching for the Land of the Golden Cocoa-Nut: Australian Travel Writing about Commercial Enterprise in the Pacific Islands

Pacific Island trade and commerce was a prominent theme in travel writing produced within Australia in the late 19th and early 20th centuries. This reflected the long history of European commercial exchange between the Australian continent and the Pacific Islands, and a European literary legacy that idealised the region’s economic potential. This article explores popular perceptions of commercial enterprise in the Pacific Islands as expressed in travel writing, focusing on authors with a significant connection, by birth or affiliation, to either the Australian colonies or the Australian nation. The formation of a distinctively ‘Australian’ vision of the Pacific that evolved since European exploration is traced. The voice that took shape in literary form in the Australian colonies during the late 19th century contributed to a national narrative in the early 20th century that imagined the Pacific Islands as a region for Australian investment, profit and colonial enterprise.     

Travelling ‘Under Concern’: Quakers James Backhouse and George Washington Walker Tour the Antipodean Colonies, 1832–41

In 1832, British Quakers James Backhouse and George Washington Walker travelled ‘under concern’ on a trans-imperial journey that took nine years and spanned the Australian colonies of Van Diemen's Land, New South Wales and Swan River in Western Australia, Mauritius and South Africa's Cape Colony. Backhouse and Walker were fundamental to the creation and expansion of humanitarian networks in the antipodes, where they made major humanitarian interventions in matters concerning Aboriginal peoples, penal reform, slavery and education. This paper first traces the genesis and historical dimensions of their journey to contextualise it within a long transnational tradition of Quakers travelling ‘under concern’. The paper considers the tour through diverse interpretative approaches such as transnationalism and new work on transnational social movements, humanitarian travel writing and textuality, and argues that Backhouse and Walker were not imperial agents, nor were they agitators operating outside empire, but rather occupied a complex position as ‘institutional opponents’ working within imperial political circuits to broker various humanitarian reforms at multiple levels in the furtherance of their particular moral empire.     

The Magic of Narrative in the Emplotment of State‐Subject Relations: Who's Telling Whose Story in the Native Title Process in Australia?

Since 1992 Australian Aboriginal communities have been engaged in a complex and fraught legal process for the recognition of their traditional rights to country (‘native title’). In this article I argue that it is theoretically and critically illuminating to investigate the broader ‘meaning effects’ of the native title determination process on the subjective experience of the state in Australia. The article demonstrates this through examining the narrative effects of certain discursive moments through which identities get objectified. Through examining such moments in the discourse and practice of native title from the perspective of a participant‐observer, I seek to advance our theoretical understanding of how the narrative properties of speech (or other performative behaviours) in specific contexts structure the subjective experience of the state.     

Caring for Country: History and Alchemy in the Making and Management of Indigenous Australian Land

This paper traces the history of ‘caring for country’ tropes in writing about indigenous Australian land and land management. While ‘caring for country’ initially referred to dynamic land use and ownership practices, it progressively became a less historical, more primordial, conception of indigenous land ownership, use, and management. In reviewing constructions of ‘land’ in scholarly literatures and policy debates, I seek to explain how they interact with local indigenous practices and idioms. Drawing on examples from the cultural and linguistic fields of A?angu, speakers of Pitjantjatjara and Yankunytjatjara, I examine a variety of concurrent uses of ‘country’, ‘caring’, or ‘nurturance’ and ‘caring for country’. A cross‐linguistic perspective on these objectifications – in English, Aboriginal English, and central Australian indigenous languages – shows how they may attend selectively to the historical specificity of indigenous experience. But this, I argue, may be the key to their efficacy in intercultural projects. Coded messages in bilingual documents reflect a kind of agency whereby A?angu choose to leave equivocal histories unstated and thereby reconstitute government projects in terms that work for them. The referential flexibility around idioms of land and nurturance is a kind of alchemy in language and social life that is the condition of the success of actual land management activities. Terms including ‘country’ and ‘caring for country’ elide the socio‐political dynamics that otherwise complicate actual rights and uses of land. That is why they can form the social basis of common activities, the production of ‘congeniality’ both within A?angu social life and at the interface with outsiders, in land management and other fields.     

Immigrant hosts and intra-regional travel

ABSTRACT

A large number of tourism-related experiences involve a personal relationship between a visitor and resident host. As immigration continues to be an increasingly integral experience for many people and communities, and advances in technology make relationship maintenance more accessible, the traditional distinctions of travel types based on ‘pleasure’, ‘visiting friends and relatives’ (VFR), and even ‘business’ become blurred and detrimental to conceptual understandings for large numbers of tourism experiences and their impacts. The purpose is to explore the experiences of immigrants with intra-regional travel when they host VFRs. Constructionism was used as a guiding epistemology in this narrative analysis. The research co-constructed narratives with nine participants in Toronto, Canada about their hosting and intra-regional travel. The hosting experience is powerful, linking old and new worlds, and challenging traditional discursive tourism binaries such as home and away. The experience of intra-regional communities through side-trips with VFR guests added additional context where the host was in a non-routine place on vacation, with a guest who brings expectations of participating in leisure, but in a place that has cultural links to the participant's ongoing integration and connection to the broader sense of Canadian culture. Hosting both inspired intra-regional travel, and enhanced the memorable co-construction of meaning associated with the experience as links and distinctions to the culture of origin were more easily made due to the co-presence of their guest. Implications for integration, place making and marketing are discussed.     

Constructing the Port: External Perceptions and Interventions in the Making of Place in Port Adelaide,South Australia

Port Adelaide, South Australia has been stigmatised as ‘Port Misery’ for over one hundred and fifty years. The origins of this stigmatised discourse can be traced prior to actual colonisation, having their genesis in wide political debates. This reflects the complex and contested nature of landscape, revealing that ‘Port Misery’ constitutes a powerful meta‐narrative that has been projected onto Port Adelaide by powerful and often external actors. This stigmatising discourse may lie dormant for prolonged periods of time, only to be remobilised to serve specific political, social and economic objectives. Recently, the ‘Port Misery’ discourse has been remobilised to justify the redevelopment of Port Adelaide from an industrial to a post‐industrial landscape.     

The tourist landscape paradox

This paper is about tourist practices of landscape. Landscape has long been a key reference point in the construction of tourist imaginaries and, to this day, plays an important role in tourists' experience of travelling and their encounters with Otherness. Yet the ambivalent ways in which tourists conceptualize landscape is inherently paradoxical; indeed, it is by travelling that tourists try to overcome the tension produced by such a paradox. Putting into practice two alternative conceptions of landscape at once—a ‘Vidalian’ landscape-as-essence and a ‘Cosgrovian’ landscape as ‘way of seeing’—the tourist inevitably falls into an intriguing epistemological trap. Tourists' embodiment of the landscape experience becomes an attempt to evade that trap. In this paper, I note how this is exemplified in the ways in which tourist rhetoric frames the idea of Morocco and, in particular, the Jamaa el Fna square in Marrakech, the most ‘landscaped’ (and photographed) tourist site in the Maghreb. To help unpack this paradox, I take a brief look at what tourists actually do in the Jamaa el Fna, in order to reproduce, in place, their landscape-driven idea of Moroccan cultural space. The spatial practices of most tourists in that iconic place reveal, indeed, that the landscape paradox that drives tourist readings of the Jamaa el Fna cannot be avoided, but only endlessly performed, for this paradox is constitutive of the very formation of the Modern travelling European subject.     

Over and under: children navigating terrain in the East Anglian fenlands

ABSTRACT

Drawing on fieldwork in three primary schools in East Cambridgeshire, UK, this paper explores children’s relationships with the places where they live, and the ways in which those relationships are mediated by play, exploration, and narrative imagination. Challenging assumptions of a ‘bubble-wrap generation’ which seem to discount the possibility that children today are able to experience the outdoor environment as a safe space with which they can build a living connection, we explored spaces which children deem particularly important in their lives. Through walks along routes planned by children, we look at how movement over the fens offered them an opportunity to express how and why particular places matter, what they see happening there, and what they expect to happen in the future. We reflect on the mutually constitutive relationship between kinship and experience of place, and argue that children’s sense of the stable and bounded landscape limits their sense of environmental variation in the fens. Yet, this exploration leads to the question: what lies under the surface of the land we move across? We therefore consider the relationship between presentism in children’s lives and the imagination of what lies underfoot.     

Evolutionary Perspectives on Rural Australia

An enduring concern within Australian rural geography has been to understand the nature and implications of change. Much of the intellectual effort has been focused on interpreting how rural economies, populations, social institutions, cultures, and land uses have been transformed through processes operating across a range of spatial and temporal scales. This paper offers a critical appraisal of recent rural research in Australia and how this body of work has attempted to make sense of change. It argues that despite an ongoing focus on the nature of change, it is often reduced to a relatively simple historical narrative. We suggest that some of the emerging ideas in ‘evolutionary economic geography’ might offer an alternative means of conceptualising the trajectories of rural economies, institutions, and communities. The paper outlines the contours of evolutionary economic geography and the ways in which some of its key conceptual foundations might offer a means of understanding not only rural change, but also continuity.     

Special Days of Worship and National Religion in the Australian Colonies, 1790–c. 1914

Throughout the period between 1790 and 1914 the governments of the Australian colonies asked their populations to suspend work and amusements and join in collective acts of prayer. Australia’s special days of prayer have much historical significance and deserve more scholarly attention. They had an enduring popularity, and they were rare moments when a multi-faith and multi-ethnic community joined together to worship for a common cause. This article builds on recent work on state prayers in Britain by considering what the colonial tradition of special worship can tell us about community attachments in nineteenth-century Australia. ‘Fast days’ and ‘days of thanksgiving’ had both an imperial and a regional character. A small number of the Australian days were for imperial events (notably wars and royal occasions) that were observed on an empire-wide scale. The great majority, such as the numerous days of fasting and humiliation that were called during periods of drought, were for regional happenings and were appointed by colonial authorities. The article argues that the different types of prayer day map on to the various ways that contemporaries envisaged ‘Greater Britain’ and the ‘British world’. Prayer days for royal events helped the empire’s inhabitants to regard themselves as imperial Britons. Meanwhile, days appointed locally by colonial governments point to the strength of regional attachments. Colonists developed a sense that providence treated them differently from British communities elsewhere, and this sense of ‘national providence’ could underpin a sense of colonial difference—even a colonial nationalism. Days of prayer suggested that Greater Britain was a composite of separate communities and nationalities, but the regional feelings they encouraged could still sit comfortably with attachments to an imperial community defined by commonalities of race, religion and interest.     

Beyond convention: reimagining indigenous tourism

As a knowledge domain, contemporary indigenous tourism is framed in reference to cultures conventionally recognized as ‘indigenous,’ and engages this almost exclusively from a supply-side perspective. This paper reimagines indigeneity and indigenous tourism as embracing also the other 94% of global population. From a utilitarian perspective, this inclusion of ‘nonconventional indigenous people’ harbors opportunities to advance the sustainability agenda by reconnecting modern mainstream cultures, through personal exposure in dispersed settings, with ancestral roots and associated sustainable livelihoods. Such reconnections are framed as a form of re-indigenization that may be especially attractive to ‘travel promiscuous’ diasporic populations such as those found in the ‘settler’ countries of Canada, United States, Australia, and New Zealand. Articulation of this concept could be facilitated by existing knowledge domains and products in heritage tourism, rural tourism, and urban tourism, as well as sustainable tourism. Rather than usurping conventional indigenous efforts to re-indigenize and re-empower, it is contended that the nonconventional dimension can coexist with and even reinforce the latter, while enriching the dimensions of indigenous tourism as a dynamic knowledge domain.     

Feminist protest in the desert: researching the 1983 Pine Gap women's peace camp

This article examines the rich symbolism offered by the central Australian desert, and what happens when it becomes a site of feminist protest, as happened in 1983 when Australian women mounted a women-only peace camp at the Pine Gap military facility. The desert holds iconic status as both the ‘centre’ of Australia and ‘the middle of nowhere’, evoked as the ‘heart’ of the country and yet represented as dangerous and deadly. Its ambivalent meaning for white Australia unsettles Pine Gap as a site of protest, and also differentiates it from more traditional protest sites like urban streets, as well as from the most famous women's peace camp at Greenham Common in England. This account is made more complex by my own formative relation to central Australia, where I lived as a child and left in 1983 around the same time as the protest. The impact and limits of situated knowledge and feminist writing practice thus form part of this research as it also intimately addresses the formation of my feminist self through the remembering and remaking of meanings for this landscape of my childhood.     

Nationalism,Britishness and the ‘Souring’ of Australian National Art

This article investigates the nationalist historiography of the Heidelberg School, an Australian art movement from the Federation period, known for its iconic representations of national life and landscape. Drawing on recent scholarship of Australian nationalism, it questions conventional accounts of the Heidelberg School in Australian art history, especially those based on Bernard Smith’s radical interpretation of this movement. For Bernard Smith, and the generations of Australian art historians he influenced, the nationalism of the 1890s was a progressive force for national culture. Yet, in the post-Federation decades, national art declined (or ‘soured’) into a reactionary form of insular nationalism. By focusing on the ‘souring’ narrative of Australian national art, this article critiques the nationalist interpretation of the Heidelberg School. It explores an apparent contradiction: the role of Britishness in the construction of a distinctly Australian national art.     

A delicate balance: Australia's ‘tilt’ to Pakistan and its impact on Australia–India relations

The Australia–India relationship has pivoted on more than the sale of uranium, and is not purely a narrative of neglect. While there have been some periods where bilateral relations received inadequate attention, the years 1947 to 1980 tell of a more complex story. During this time, many Australian diplomats and leaders worked hard to include India in Australia's foreign policy calculations. However, it proved difficult, arguably impossible, to negotiate a path for the Australia–India connection through the complexities of the India–Pakistan relationship and the strategic uncertainties of this most fragile of regions. Indian leaders, not without cause, constantly accused Australia of a ‘tilt’ to Pakistan. An examination of the Australian archives for this period reveals the inhibiting effects of the India–Pakistan conflict, particularly over Kashmir, on the development of a more fruitful Australia–India collaboration.     

Effects of place attachment on home return travel: a spatial perspective

Recent studies on place--mobility relationships suggest an increasing possibility that people can have multiple place attachments at varied spatial scales. Yet, our understanding of how place attachment in different spatial scales affects mobility remains limited. This study investigates home return visits by Chinese diaspora tourists from North America who have made multiple trips to China. A total of 27 in-depth interviews with repeat home return travellers were conducted. Four different types of return movements were identified: local; dispersed; local & dispersed; and second-migration locale focused. A relationship was found between the participants’ sense of place, place identity, and home return travel. The findings suggest that home return travel is more complex than previously thought. More focused sense of place and strong personal connection to ancestral homes may lead to more localized return, while a more generic sense of place (i.e. to ‘China’) and collective personal identity would result in a more dispersed travel pattern. Family migration history and strong attachment to family's first-migration destination also lead to focused return to the place. The study highlights the fact that place and place attachment are deeply personal and can evolve over time and space.     

Command Celebrities: The Rise and Fall of Hanzelka and Zikmund

In the 1950s and 1960s, the travellers, explorers, authors, and filmmakers Ji?í Hanzelka and Miroslav Zikmund became celebrities both in Czechoslovakia and abroad. The Communist cultural authorities actively supported the transformation of the two men into cultural icons, which could be exploited as a model for the suppression of ‘old’, ‘decadent’, and indeed ‘popular’ culture, and as a tool for recruiting members of the intellectual, cultural, and social elites into its service. Hanzelka and Zikmund’s multimedia travelogues, as well as their dashing public personae, blended in a unique way the ‘high’ and ‘low’, the accessible and unreachable, the familiar and the exotic, in the officially promoted culture of the time. But in the later 1960s, as Hanzelka and Zikmund’s political loyalties towards some form of reform socialism became more blatant, the two men fell into disfavour, and they found themselves banished from the public sphere following the events of 1968 until the regime fell in 1989. This article investigates how the curious ‘command celebrity’ of ‘H&Z’ straddled socialist ideology and capitalist consumerism, political affirmation and cultural critique.     

The Australian ballot: Not the secret ballot

Australian historical and political science academic accounts of the ‘secret ballot’ often describe it as being designed in Australia and first applied in Victoria in 1856. Narratives often focus on Chartists and radicals finding fertile ground in the New World for ideas that had met insurmountable resistance in the Mother Country. But this concentration on the ‘British story’ has led to a misconception in this country: that the secret ballot was first tried in Australia. This comes from conflating the ‘Australian ballot’ with the ‘secret ballot’. Voting by ballot, in ‘secret’—that is, not by a show of hands, on the voices or signed voting paper—was in use in America and Europe well before being implemented in Australia. This was the secret ballot many demanded for Australia, but they got something else: the Australian ballot, wholly original, with identifying features—such as the government printed ballot paper—previously unimagined. The Australian ballot was not the world's first secret ballot; it was much more important than that.     

Shifting Foundations: A Short History of Subversive Spaces on the Pioneer River

Scholars have acknowledged that terms such as ‘margin’ or ‘fringe’ do not encapsulate the spatial experience of excluded communities living in post-settlement Australia, yet there is only a small body of work on the detail and implications of these experiences. This article uses the riverside garden of Chinese-born Willie Sang, near Mackay, Queensland, as a fine-grained example of a ‘subversive space’, drawing on a previously unanalysed archive of Queensland government-issued ‘Informal Leases’. It demonstrates the complexity of Sang's space and others like it through the detail of his experience and by embedding it in a wider history than that of Chinese market gardeners in Queensland. It argues that understanding Sang's garden in this way shifts any narrative which characterises white settlement as comprehensive, and provides detail on how, in contrast to the way such spaces have been understood, they encapsulated persistence, adaptation and longevity.     

Shifting Sands: Towards an Anthropological Praxis

This paper reflects on some of the dilemmas within my shifting roles over the last twenty years as helper/friend/member of the Katherine Indigenous community in the Northern Territory of Australia and then, as anthropologist. During this period, indigenous calls for land rights have been increasingly interpreted in the terms of ‘bourgeois law’ (Collier et al. 1995). Indigenous identities have become the focus of intense public scrutiny as they define eligibility for scarce resources. Fighting over the scraps of what was once a wholistic indigenous landscape, some of Australia's indigenous peoples have begun to turn upon each other, in the struggle for recognition. Anthropologists as the scribes of indigenous identities are placed in invidious positions, and are easily accused of participating in (neo)colonial endeavours. This paper takes some small steps towards locating an anthropological praxis in this land rights/native title arena of power.