A Portuguese East Indiaman from the 1502–1503 Fleet of Vasco da Gama off Al Hallaniyah Island,Oman: an interim report

Two Portuguese naus from Vasco da Gama's second voyage to India, left behind to disrupt maritime trade between India and the Red Sea, were wrecked in May 1503 off the north‐eastern coast of Al Hallaniyah Island, Oman. The ships, Esmeralda and São Pedro, had been commanded by da Gama's maternal uncles, Vicente and Brás Sodré, respectively. A detailed study and scientific analysis of an artefact assemblage recovered during archaeological excavations conducted in Al Hallaniyah in 2013 and 2014 confirms the location of an early 16th‐century Portuguese wreck‐site, initially discovered in 1998. Esmeralda is proposed as the probable source of the remaining, un‐salved wreckage.     

Seventeenth-Century Vehicle of the Middle Passage: Archaeological and Historical Investigations on the Henrietta Marie Shipwreck Site

This study describes the archaeological investigations that have taken place at the wreck site of the English slave ship Henrietta Marie (1700) since its location in 1972. Information is provided on the methodology utilized during on-site archaeological data recovery, and the artifacts retrieved from the wreck site are described in detail. An account of complimentary documentary research on this wrecked slaver is also presented. Contemporary historical data gleaned from shipping lists, slaver’s logs, seamen’s wills and other sources are utilized to place Henrietta Marie within her proper context as a vehicle involved in the notorious transatlantic slave trade.     

Welcome to Country … Not.

ABSTRACT It seems that every public function I attend includes a ‘welcome to country’ speech presented by a representative of a local Aboriginal group claiming traditional ownership of the land where the gathering is conducted. Indeed, while it was already becoming customary for white officials to acknowledge traditional Aboriginal ownership prior to introducing any kind of its own business in recent years, it seems to have become de rigueur since the 42nd Federal Parliament was opened with a ‘Welcome to Country’ speech from a Ngunnawal representative in February, 2008. As this paper demonstrates, welcome to country might be understood by whites as a ‘safe’ kind of inclusive gesture of recognition all the time knowing that such claims are not legally enforceable. But, as the two ethnographic examples I present in this article demonstrate, Indigenous agency, once acknowledged in performance, cannot be fully directed by the nation state to serve its own ends.     

Fishing Lifestyles: ‘Territorians’, Traditional Owners and the Management of Recreational Fishing in Kakadu National Park

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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Biopolitics meets Terrapolitics: Political Ontologies and Governance in Settler-Colonial Australia

Crises persist in Australian Indigenous affairs because current policy approaches do not address the intersection of Indigenous and European political worlds. This paper responds to this challenge by providing a heuristic device for delineating Settler and Indigenous Australian political ontologies and considering their interaction. It first evokes Settler and Aboriginal ontologies as, respectively, biopolitical (focused through life) and terrapolitical (focused through land). These ideal types help to identify important differences that inform current governance challenges. The paper discusses the entwinement of these traditions as a story of biopolitical dominance wherein Aboriginal people are governed as an ‘included-exclusion’ within the Australian political community. Despite the overall pattern of dominance, this same entwinement offers possibilities for exchange between biopolitics and terrapolitics and, hence, for breaking the recurrent crises of Indigenous affairs.     

‘Part of Our Own Story’1: Representations of Indigenous Australians and Papua New Guineans within Australia Remembers 1945–1995 — the Continuing Desire for a Homogeneous National Identity

Throughout 1995 the Australia Remembers 1945–1995 programme sought to commemorate and celebrate Australia's involvement in the Second World War in ways which included all Australians and reflected the continuing potency of the Anzac legend. Indigenous Australians and Papua New Guineans were included in what became, essentially, an exercise in imagining a national past. Their inclusion in the national memory fostered by Australia Remembers 1945–1995 revealed ways in which Indigenous Australians' presence within the nation remains contested. Within Australia Remembers‘ commemorations of Pacific Islanders, Papua New Guineans remained constructed as ‘the other’, in ways which remained in essence colonialist.     

A New View of the ‘Edesö Wreck’: identifying the Swedish naval vessel Bodekull,built 1659–1661 and sunk 1678 from written sources

This article complements the archaeological account of the so‐called ‘Edesö Wreck’ with archival research that has led to its identification. In 1659 the Swedish King Karl X Gustav ordered a number of vessels for transport of horses and soldiers while at war with Denmark. The king died just a few months later, the war with Denmark was aborted, and the unfinished vessels were rebuilt to serve other purposes. One of these was Bodekull, built under English master shipwright Thomas Day between 1659 and 1661. In October 1678 Bodekull sank in the Stockholm archipelago. Alterations made during construction mentioned in written sources have been noted on the wreck and strengthen the argument for the identification.     

A Preliminary report of recording the Stella 1 Roman River Barge,Italy

The remains of a Roman barge were found in 1981 in the River Stella, Udine, Italy. Its cargo consisted mainly of roof tiles. It was excavated in 1998 and 1999, and detailed recording of the hull, and a second wooden structure, was achieved in 2011. A spread of material upstream of the wreck has been investigated 2012–2015. The barge was originally dated to the first quarter of the 1st century AD by the in situ cargo. This article describes the bottom‐based sewn‐plank hull construction and examines it in the light of local boatbuilding traditions. The second wooden structure is also described, along with recent finds and new dating evidence from the dispersed material. The Stella 1 excavation was part of the Anaxum Project, a wider study of the Stella River's cultural landscape through time.     

The Levanzo I Wreck,Sicily: a 4th‐century AD merchantman in the service of the annona?

Between 2005 and 2009 a deep‐water shipwreck was located, mapped, and partially excavated by a joint team from RPM Nautical Foundation and the office of the Soprintendenza del Mare, Sicily. Located off Levanzo Island, one of the Egadi Islands off north‐west Sicily, this wrecked merchantman revealed a mixed cargo of foodstuffs, coarseware, glass, and construction materials. The nature of the wreck‐site, its cargo, operational date, and find‐location indicate its likely association with the annona service which supplied Rome. © 2012 The Authors     

Federalism,constitutional recognition and Indigenous Peoples: how a new identity-based state can be established in Australia

ABSTRACT

The debate on constitutional recognition of Indigenous Peoples in Australia has highlighted the desire for meaningful responses to Indigenous Peoples’ claims to sovereignty and self-determination. One potential response is to apply federal principles and establish a new state, or states, for Indigenous Peoples in Australia. This proposal has been most prominently put by Tasmanian Aboriginal leader Michael Mansell. Others have followed. However, (at least) one fundamental problem with this federal idea has not been properly addressed, namely the dispersal and limited geographical concentration of Indigenous people in Australia. This paper asks whether and how federalism can be used to institutionalise the shared and self-rule of widely dispersed minorities, or more specifically, Indigenous Peoples in the settler-majority country of Australia. It demonstrates that a non-territorial approach can be applied to federalism in Australia, and that it may form one possible response to the Uluru Statement from the Heart.     

The economics of reconciliation: tracing investment in Indigenous–settler relations

The relationship between Indigenous peoples and the settler state remains fraught due to ongoing violence and mistrust. Numerous attempts have been made to ‘reconcile’ this beleaguered relationship over the past three decades. Indigenous peoples have advocated for the decolonization of the settler state and a suitable land base using the language of public investment. In response, settler governments reframe these requests as opportunities for economic investment that is guaranteed to produce self-esteem and social inclusion for Indigenous peoples. This article documents and problematizes an ideological shift whereby holistic decolonial approaches to reconciliation give way to an investment rationale that is used to bypass demands for Indigenous peoples’ jurisdiction and self-determination. The ramifications of this shift are examined in three ‘eras of reconciliation' (Section 37 Constitutional Talks, Royal Commission on Aboriginal Peoples, reparations for Indian residential school [IRS] Survivors) that also coincide with three types of investment: a) national; b) social; and c) therapeutic.     

Quaker Dreaming: The “Lost” Cotton Archive and the Aborigines of Van Diemen's Land

This article explores interactions between Tasmanian Aborigines and residents of a Quaker settler property in documented actuality and familial, regional, and scholarly memory. Debunking a recent suggestion that authentic Tasmanian Aboriginal religious rituals and mythologies were kept secret by these settlers for a century and a half, I argue that such “mythologies,” and stories of their transmission, are post‐colonial inventions that attempt to render this part of the narrative of Quaker colonialism in Van Diemen's Land as principally humanitarian, with Quakers acting as a benignly aberrant exception to the wider phenomenon of settlers dispossessing Indigenous peoples. Demonstrating that these settlers colluded in wider colonial practices and policies, and were active participants in networks of scientific study of the Tasmanian Aborigines, this article serves as a case study of the multi‐layered nature of colonial action and post‐colonial historicism, and also points to a self‐referential tendency in historiographies of colonial Tasmania. I suggest that the stories presented as an authentic body of Tasmanian mythology in Land of the Sleeping Gods (2013) unconvincingly attempts to reinscribe Quaker colonialism as pacifist and humanitarian, and I argue that in fact Quakers demonstrably contributed to the dispossessing of Tasmanian Aboriginal peoples from their traditional lands.     

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.     

Sharing the colonial burden: Treaty‐making and reconciliation in Hul’qumi’num territory

This article explores different understandings of reconciliation within the context of modern treaty making in British Columbia, focusing on the role of the BC treaty process in resolving the longstanding dispute between Aboriginal Peoples and the Crown over rights to land. Although the treaty process was created to reconcile competing interests in the land, Crown and Aboriginal negotiators often have contradictory understandings of how this reconciliation is to take place. Drawing on a case study of the Hul’qumi’num Peoples, a group of Coast Salish First Nations, I examine how different understandings and approaches to reconciliation impede progress at the treaty table. I conclude that progress towards treaty and reconciliation in this case will require coming to terms with the Hul’qumi’num territory's colonial history and geography, something that the current treaty process actively avoids, plus the crafting of a treaty agreement that allows for a more equal sharing of the burden that colonialism has created in this place. More particularly, meaningful reconciliation will require a fuller recognition of Aboriginal title and rights across the breadth of the territory and a commitment to meaningful compensation of Hul’qumi’num Peoples for the wrongful taking of their lands.     

‘True British sailors’: a comment on the origin of the men of the Mary Rose

Bell et al. (2009) have recently published an isotopic investigation of the origins of 18 men whose remains were found in the wreck of the Mary Rose, Henry VIII's warship, which sank in 1545. They conclude that a high proportion of the ship's crew were foreigners and that this may have contributed to confusion on board ship and the sinking of the vessel. We have re-evaluated the data of Bell et al. and conclude that only one of the 18 sailors demonstrably spent his childhood outside the British Isles.     

The Wreck of the Ex-Slaver James Matthews

This contribution presents the progress of investigations into the wreck of the ex-slave ship James Matthews, wrecked off Western Australia in 1841. The James Matthews wreck site preserves many elements of the vessel’s structure, with the result that the basic architecture of an actual transport vehicle of the Middle Passage has been recorded in detail and can be analyzed in depth by maritime archaeologists working in tandem with naval architects. The discovery of the James Matthews wreck has made possible cross-disciplinary research of a type not previously feasible for the illegal period of slavery in the Atlantic.     

Making Tuba in the Torres Strait Islands:

There is relatively scant evidence of the Indigenous production and consumption of intoxicating drinks on the Australian mainland prior to the arrival of outsiders. Although Australian Aboriginal peoples had mastered fermentation in some regions, the Indigenous manufacture of much stronger drinks by distillation was unknown on the Australian mainland. However, following contact with Pacific Island and Southeast Asian peoples in the 19th century, Islanders in the Torres Strait adopted techniques for fermenting and distilling what became a quasi-indigenous alcoholic drink known as tuba. This paper discusses the historical process of the diffusion of this substance as a result of labour migration and internationalisation in the Strait, and provides present-day accounts of tuba production from Torres Strait Islanders.     

REVIEWS

Book reviewed in this article: An Appreciation of Difference: W.E.H Stanner and Aboriginal Australia. Edited by Melinda Hinkson and Jeremy Beckett . The Dreaming & Other Essays By W.E.H. Stanner , with an introduction by Robert Manne Bureaucrats & Bleeding Hearts: Indigenous Health in Northern Australia. By Tess Lea The anthropology of morality in Melanesia and beyond Edited by John Barker     

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 ‘Society’ at Bora Ceremonies: A Manifestation of a Body of Traditional Law and Custom in Aboriginal Australia relevant to Native Title Case Law

Anthropologists working on native title cases in Australia are commonly asked to identify the Aboriginal ‘society’ that holds the body of laws and customs that confer land ownership rights on certain groups of people. In this paper I investigate how the early documentation of bora initiation ceremonies is relevant to understanding contemporary Aboriginal societies and the normative laws and customs that give rise to rights and interests in land. The vast ethnographic oeuvre of R.H. Mathews (1841–1918) includes detailed documentation of bora gatherings, which allows the reconstruction of the wider social reaches of people's networks in the lower Darling Downs of eastern Australia, and can in turn be understood as the ‘society’ so often sought in current native title case law.