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1.
The relationships between traditional Aboriginal land owners and other Park users in Kakadu National Park in the Northern Territory are characterised by competing agendas and competing ideas about appropriate ways of relating to the environment. Similarly, the management of recreational fishing in the Park is permeated by the tensions and opposition of contested ideas and perspectives from non‐Aboriginal fishers and Aboriginal traditional owners. The local know‐ledge and rights of ‘Territorians’[non‐Aboriginal Northern Territory residents] are continually pitted against the local knowledge and rights of Aboriginal traditional owners. Under these circumstances, debates between non‐Aboriginal fishers and Aboriginal traditional owners are overwhelmingly dominated by the unequal power relationships created through an alliance between science and the State. The complex and multi‐dimensional nature of Aboriginal traditional owners’ concerns for country renders these concerns invisible or incomprehensible to government, science and non‐Aboriginal fishers who are each guided by very different epistemic commitments. It is a state of affairs that leaves the situated knowledge of Aboriginal traditional owners with a limited authority in the non‐Aboriginal domain and detracts from their ability to manage and care for their homelands.
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2.
In Darwin in the Northern Territory of Australia, Aboriginal men made up more than half of the domestic servant population by 1938. They replaced the Chinese and Malay male servants who had worked for British colonists in the early colonial period. Much of the historical work on male domestic servants in colonial situations plots the construction of the ‘houseboy’ as emasculated, feminised and submissive. In contrast, colonial constructions of Aboriginal men as ‘houseboys’ in Darwin emphasise the masculinity of the Aboriginal hunter. Aboriginal men were characterised as requiring constant discipline and training, and this paternalistic discourse led to a corresponding denial of manhood or adulthood for Aboriginal men. While male domestic servants in other colonial settings were allowed some privileges of masculinity in relation to female workers, amongst Aboriginal domestic workers, it was so‐called ‘half‐caste’ women who, in acknowledgment of their ‘white blood’, received nominally higher wages and privileges for domestic work. Aboriginal men were denied what was referred to as a ‘breadwinning’ wage; an Australian wage awarded to white men with families. Despite this, their role as husbands was encouraged by the administration as a method of controlling sexual relations between white men and Aboriginal women. These sometimes contradictory images can be understood as manifestations of the racialised construction of gender in Australia.  相似文献   

3.
This paper investigates the working relationships that have emerged between Aboriginal and non‐Aboriginal people involved in the governmental project of ‘Aboriginal self‐determination’. I argue that these partnerships developed into significant sites of administrative and cultural mediation, both delineating and channelling the aspirations of Aboriginal people and government. As such, they facilitated the formation of various strategic forms of Aboriginal cultural and political subjectivity and thus helped operationalise the policies of Aboriginal self‐determination.  相似文献   

4.
In this paper, I suggest that the category of ‘ward,’ a designation used for Aboriginal Australians in the 1950s and 1960s, has re-emerged in contemporary Northern Territory (NT) life. Wardship represents an in-between status, neither citizens nor non-citizens, but rather an anticipatory citizenship formation constructed by the Australian state. The ward is a not-yet citizen, and the deeds, acts, and discourses that define the ward's capacities to act as a political subject can maintain their anticipatory nature even as people ‘achieve’ formal citizenship. Wardship can be layered on top of citizen and non-citizen status alike. Rather than accounting for the grey areas between ‘citizen’ and ‘non-citizen,’ therefore, wards exist beyond this theoretical continuum, demanding a more nuanced accounting of political subjectivities and people's relationships to the state.I trace the emergence of the category ‘ward’ in the 1950s and 1960s in Australia and its re-emergence for Aboriginal Australians impacted by the 2007 Northern Territory Emergency Response legislation. The promise of citizenship offered by the status of ‘ward’ is built upon expectations about family life, economic activity, and appropriate behaviour. These assumptions underscore an implicit bargain between individuals and the state, that neoliberalised self-discipline will lead to both formal citizenship rights and a sense of belonging. Built-in impediments, however, ensure that this bargain is difficult, if not impossible, to fulfil.  相似文献   

5.
The post‐Suharto ‘Reform Era’ has witnessed explosive revitalization movements among Indonesia's indigenous minorities or ‘customary’(adat) communities attempting to redress the disempowerment they suffered under the former regime. This study considers the current resurgence of customary claims to land and resources in Bali, where the state‐sponsored investment boom of the 1990s had severe social and environmental impacts. It focuses on recent experiments with participatory community mapping, aimed at reframing the relationship between state and local institutions in planning and decision‐making processes. Closely tied to the mapping and planning strategy have been efforts to strengthen local institutions and to confront the problems of land alienation and community control of resources. The diversity of responses to this new intervention reflects both the vitality and limitations of local adat communities, as well as the contributions and constraints of non‐governmental organizations that increasingly mediate their relationships to state and global arenas. This ethnographic study explores participants’ experiences of the community mapping programme and suggests its potential for developing ‘critical localism’ through long‐term, process‐oriented engagements between communities, governments, NGOs, and academic researchers.  相似文献   

6.
This article explores attempts to construct ‘regulatory capacity’ in developing countries, focusing on the work of the Organisation for Economic Co‐operation and Development (OECD) and its role as an international standard‐setting institution in regulatory governance. The article explores how the construction of specific forms of regulatory capacity, and attempts to orchestrate the adoption of regulatory reform agendas in emerging economies, reflect broader processes of political‐policy transfer that impact state capacity and the ability of developing states to manage economic development. By analysing the OECD's engagement practices with third party organizations such as APEC (Asia‐Pacific Economic Cooperation organization) and ASEAN (the Association of Southeast Asian Nations) and its specific engagement with emerging economies through country ‘reviews’ and ‘audits’, the author explores the implications for state capacity in terms of the adoption of regulatory systems of governance.  相似文献   

7.
ABSTRACT Both the colonial encapsulation and post‐colonial recognition of North Queensland's Aboriginal population have been achieved through legislative demarcation. This paper explores the way such demarcation has extended the influence of the state within local Aboriginal life‐worlds, focusing on the State of Queensland's Aboriginals Protection and Restriction of the Sale of Opium Act 1897 and the Commonwealth's Native Title Act 1993. Drawing on ethnographic and historical material from Central Cape York Peninsula, and recent anthropological theorization of the state, I argue that anthropologists need to seriously consider Aboriginal claims about what Michel‐Rolph Trouillot calls ‘state effects’. But careful examination of these claims suggests that the state no longer simply imposes its projects on fundamentally distinct Aboriginal life‐worlds. Not only is the state now deeply engaged within these life‐worlds, it is also deeply interwoven into post‐colonial Aboriginal subjectivities.  相似文献   

8.
Polygamy was a vexed question for missionaries in the Northern Territory of Australia. In the mid twentieth century, Christian missions of various denominations worked with the Australian Commonwealth Government to achieve a policy of assimilating Aboriginal people into white Australian culture. Yet there was little consensus as to how this assimilation policy could or should be applied to Aboriginal marriages. This article demonstrates that the issue of polygamy exposed divisions between church and state as well as among Christian denominations over their understandings of marriage. These differences stemmed from differing spiritual visions of assimilation in Australia. The conflicts over marriage in the Northern Territory, therefore, reveal that assimilation, and settler‐colonialism more broadly, operated on a religious plane as Aboriginal people, missionaries, and bureaucrats engaged in a spiritual contest over what represented a legitimate and acceptable marriage in that land.  相似文献   

9.
REVIEWS     
《Geographical Research》1989,27(2):251-259
Book reviewed in this article: Linda Ellanna, Peter Loveday, Owen Stanley and Elspeth Young, with the assistance of Ian White Economic Enterprise in Aboriginal Communities in the Northern Territory Arid Shrubland Plants of Western Australia, University of Western Australia The Richest Lode, Broken Hill 1883–1988, Sydney, Hale and Iremonger Aborigines, Tourism, and Development the Northern Territory Experience, Darwin Contemporary Australia- explorations in economy, society and geography, Melbourne Jane Hirst, John Overton, Bryant Allen and Yvonne Byron (eds). Small-scale Agriculture, Canberra  相似文献   

10.
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.  相似文献   

11.
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.  相似文献   

12.
Uluru‐Kata Tjuta National Park in Australia's Northern Territory continues to be a contested site, as half of its 400 000 visitors continue to climb Uluru each year against the wishes of the Traditional Aboriginal Owners, the Anangu. Since being opened to tourism in the 1950s, Uluru has come to symbolise the ‘heart’ of the Australian nation. The influx of tourists also marked the beginning of contestations over control and access to this site between settler Australians, who wished to photograph and climb it, and the Anangu, to whom it is sacred. That visitors still climb Uluru could be seen as evidence that this site continues to symbolise a split between settler and Aboriginal Australian concepts of place and appropriate actions in relation to Uluru. To explore whether the continued climbing of Uluru was indeed evidence of an irreconcilable ‘clash’ of cultures, a survey of visitors to Uluru and interviews with both tourist operators and National Park staff were undertaken regarding visitor decision‐making processes. This research found that rather than entrenched, fixed perspectives on the issue of the Climb, both non‐Aboriginal visitors and tour operators showed an openness to the Anangu view of Uluru and their wish that it not be climbed. It also indicated, however, the importance of tourism and other media in conveying the Anangu view to visitors before they arrived at the site of the Climb itself, a point considered to be ‘too late’ by many visitors. These findings suggest the potential for change in the actions of many visitors in regard to the Climb through a more proactive representation of the wishes of the Anangu to visitors before they reach Uluru.  相似文献   

13.
In remote Australia there is an expanding emphasis on the employment and training of Indigenous people in the mining industry. Employment and training programs are presented as an effective strategy for breaking welfare dependence and empowering individuals and communities to take responsibility for their future. Using the case of programs targeting Warlpiri people's participation in the gold mining industry in the Tanami Region of the Northern Territory of Australia, this paper explores some of the different ways in which Warlpiri people are being governed. It investigates the endeavours, through various practices and discourses, to constitute Warlpiri people as particular kinds of neoliberal and ‘job ready’ subjects. Whilst the employment and training programs claim to respect the culture and liberties of Warlpiri people, there are clearly outlined attempts to construct self‐reliant, autonomous and active individuals. Finally, the paper explores the potential links between rationalisations justifying the programs and the current concern, at the level of state and national governments, to direct various populations into work.  相似文献   

14.
In the context of increasing academic and policy‐related attention to hybrid forms of security provision which combine state and non‐state institutions, in Africa and elsewhere, this article explores the implementation of community‐based or participatory policing (ulinzi shirikishi) in Tanzania. Through ulinzi shirikishi citizens are encouraged to form local security committees, organize neighbourhood patrols and investigate reported crime. In contrast to earlier forms of state‐sponsored sungusungu vigilantism in Tanzania, community police are expected to cooperate with the Tanzania Police Force and to adhere to state law. Based on 11 months’ fieldwork in three sub‐wards of the city of Mwanza, this article argues that community policing has been fairly effective in improving residents’ perceptions of local safety. However, two important concerns emerge that may compromise the sustainability and legitimacy of community policing in the future. Firstly, organizing local policing entails considerable costs for communities, which disproportionately disadvantage the relatively poor. Secondly, controlling local service provision can enable individuals to pursue private gains, at the expense of the production of public goods. It is thus important to consider the development of hybridity over time towards models that may look less like community‐based policing and more like commercial security provision.  相似文献   

15.
Bushwalking in Kakadu: a study of cultural borderlands   总被引:1,自引:0,他引:1  
This paper examines the relationship between the contested domains of Aboriginal traditional owners and non‐Aboriginal Park users, specifically bushwalkers, in Kakadu National Park in the Northern Territory of Australia. It argues that Kakadu remains a cultural borderland where a negotiated relationship between local Aboriginal traditional owners and non‐Aboriginal Park users is struggling to emerge. It finds that the rhetoric of Aboriginal/non‐Aboriginal co‐existence, which pervades the Park, is infused by the legacy of a colonial settler state, which has presumed access to territory, marginalized Indigenous people and obviated their social and cultural landscape in favour of an expansionist aesthetic of wilderness preservation and appreciation. This paper finds that the activities of bushwalkers and the concerns that these activities generate in the local Aboriginal domain produce a novel space where place is contested and transformed, a space of negotiation and resistance where people's cherished values both compete with and influence one another.  相似文献   

16.
This article focuses on indigenous religious beliefs and practices in relation to nationalism and state‐building in conflict and post‐conflict Bougainville. Since the early seventies, people of the island of Bougainville have sought to secede from Papua New Guinea and constitute a separate sovereign state. The almost ten year long secessionist struggle between the Bougainville Revolutionary Army (BRA) and the PNG Defence Force (PNGDF) that eventuated in 1988, destroyed nearly all infrastructure, socio‐economic services, and the functions of the PNG state on the island. At the same time, the crisis also brought about the establishment of new local governments, such as ‘The Bougainville Interim Government’, as well as a new Nation: the Independent Republic, later called the Kingdom of Me'ekamui, ruled by BRA leader Francis Ona. This article explores the creation of the Me'ekamui Nation and analyses the religious underpinnings of nation‐ and state‐building in Bougainville, focusing on the performances and normative frameworks used in the endeavor to become a sovereign state.  相似文献   

17.
The concept of ‘remote’ has intensified a fundamental misunderstanding of widespread rural Aboriginal situations. More, it has served to mask the causality for current problems, which will remain intractable until causality is effectively addressed. This commentary re‐examines how ‘remote’ is produced, both by and within the dominant state and society and, by means of a reconsideration of demand sharing and long‐distance travel, from and within Aboriginal communities. On that basis new kinds of confrontational engagements with the production of remote are suggested.  相似文献   

18.
19.
This essay is written round four ‘funny stories’ from Northern Australia. Metamorphosis instigated by a Dreaming is central to all four stories and this is why the stories are counted as ‘funny,’ and received with glee. The analysis illuminates a topic that has been attracting attention in recent contributions to Aboriginal ethnography: how Dreamings irrupt into contemporary histories and act in ways that have political significance, contesting whitefella paradigms and re‐asserting the world‐view of the original Australians.  相似文献   

20.
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.  相似文献   

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