Dispossession 1990s style: Aborigines,islanders and the policy making process of the Goss labor government

Aboriginal and Islander people in Queensland remain unempowered in the policy making process of government. This is achieved by downgrading and under‐resourcing the relevant portfolio, by co‐locating it with welfare, by giving other departments statutory rights in decision making on indigenous issues which are not reciprocal, by relocating key indigenous policy areas into otherwise antagonistic departments, by ghettoising the issues in Cabinet and by failing to elucidate clear policy guidelines on indigenous issues. The Goss government has also ensured that indigenous people remain unempowered outside of government by failing to legislate for regional land councils, Aboriginal majority on national parks boards of management and an Aboriginal‐controlled statutory acquisitions fund and by retaining excessive discretionary power in the administration of the 1991 Land Acts.     

Who were bennelong and Pemulwuy? Museums in Sydney and interpretation of eora aboriginal culture

Abstract

The Eora Aboriginal People are the original inhabitants of the Sydney region [in NSW, Australia]. There are an estimated 2, 000 Aboriginal rock engravings in Sydney. Some museums in Sydney now acknowledge the traditional Aboriginal owners and use Eora words to name their exhibitions. These include: Ngaramang bayumi – music & dance (Powerhouse Museum); Merana Eora Nora – first people (Australian National Maritime Museum); Yiribana (Art Gallery of New South Wales); and Cadi Eora Birrung: Under the Sydney Stars (Sydney Observatory). The Aboriginal history of Sydney, however, is only told at the Museum of Sydney with installations, videos and spoken exhibits about Eora, the indigenous peoples of Sydney. This paper reviews the Eora Aboriginal exhibits at the Museum of Sydney. It questions whether visitors to Sydney learn about Bennelong and Pemulwuy, two key Aboriginal figures in the the early European settlement around Sydney Harbour. Sydney Aboriginal Discoveries on their Dreamtime cruise of Sydney Harbour provide another interpretation of Eora history and culture. The paper suggests the Eora heritage of Sydney should be more widely interpreted in Museums, National Parks and other public venues to rightfully acknowledge this Aboriginal history.     

‘Our Sense of Beauty’: Visuality,Space and Gender on Victoria’s Aboriginal Reserves,South‐Eastern Australia

European colonisation of Australia depended upon a culturally specific imagined geography comprising a visualised and spatialised conception of the land and its peoples. In establishing a system of Aboriginal reserves in the south‐eastern colony of Victoria around 1860, these principles were fundamental to the goal of transforming indigenous people, through creating idealised landscapes intended to teach through example, performance and the creation of an individual subject – with its success measurable through observation and documentation, especially photography. Central to the administration’s conception of these settlements, and to its vision for the Aboriginal people of Victoria, was a reformed gender and class order that would appropriately locate the indigenous population within modern settler society. But this regime overlooked or denied disjunctions with the residents’ profoundly different cultural orientation, in which vision was subordinated to aurality, and in which collective forms of personhood took precedence over the individual, allowing for the persistence of tradition.     

Getting yourself out of the way: Aboriginal people listening and belonging in the city

Much is known about the meaning of Country to Aboriginal people living in northern Australia. Discourse abounds in various disciplines about how Country provides people in remote locations with a sense of belonging and place. Yet little is known about what Country means to Aboriginal people living in large urban locations such as Sydney, Australia. The two authors conducted a series of interviews with nine Aboriginal people about what Country and belonging mean for them in the city. A methodological relation between the two authors is explored as a means of reflecting on the role of mentoring in a research partnership, and on the transferal of research capacity through that collaboration. Older participants identify how listening and belonging are each governed by the other to the extent that there can be no belonging without listening. We draw on the frames of both human geography and philosophy to argue that listening depends on an ability to get yourself out of the way.     

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.     

Mabo and Museums: ‘The Indigenous (Re)Appropriation of Indigenous Things’

In this paper I extend upon the categories of appropriation identified by Beings, land and people. Using the work of Nancy Munn (1984) and Annette Weiner (1992), I argue that the relationship between objects, place, Beings and people is of a consubstantial and inalienable nature. Following on from this argument, I propose that Aboriginal and Torres Strait Islander rights and interests in land or waters, as defined by the recent Native Title legislation, cannot be alienated from rights and interests in other cultural possessions. These other cultural forms include tjurunga, as well as songs, ceremonies and paintings. As this suggests, in the post-Mabo landscape museums represent important collecting sites for indigenous people; a somewhat different identity to the former status of museums as sites of indigenous collections.     

Cultivating ignorance of Aboriginal realities

The principal problem in Aboriginal education in Canada is the education of Canadians. This article exposes Canada's long history of ignorance of Aboriginal Peoples and suggests that while education may not be the source of ignorance, it is now perpetuating it. Using the Ontario secondary school curriculum as an example, this article looks at mainstream Canadian and World Studies, of which geography is an integral part, and Native Studies courses, offered in Ontario since 1999, but available for study to few young Ontarians. Curricular reforms during recent decades have removed the worst expressions of racism, but have not addressed fundamental colonial attitudes in the mainstream curriculum. As a citizenry we are complacent about a deep‐seated ignorance of the country's past and present, affecting both Aboriginal and non‐Aboriginal Canadians. Lack of interest in traditional and modern Aboriginal cultures doom immigrants and established settlers to a dysfunctional relationship with the growing and increasingly internationally recognized indigenous population. As university educators and teachers of teachers, geographers must assume responsibility for promoting truthful and inclusive perceptions of Aboriginal Peoples in Canada and, in recognizing the subtle strategies of cultivating ignorance, examine how geography as it is currently taught in schools might exclude Aboriginal People and understanding.     

Anthropology,Self-determination and Aboriginal Belief in the Christian God

Over the past forty years the Aboriginal people of Galiwin'ku (Elcho Island) in north-east Arnhem Land have successfully incorporated Christianity into their world view. However, a Uniting Church report characterises members of this same Yolngu (Aboriginal) community as being overwhelmed with feelings of inferiority and powerlessness and unable to function within structures established by Balanda (non-Aborigines). This paper contrasts the ways in which Christianity has helped break down the separation between cultural groups with its function as a structure for explicit discourse on Aboriginal/non-Aboriginal relations and inequality. While some Elcho Islanders see anthropologists as people who listen in order to work for Aborigines, Aboriginal Christians see them and other ‘scientists’ as attempting to undermine Aboriginal belief in the Christian God. They are seen as degrading a spiritual movement which has its foundation in the Dreaming and as posing a potential threat to the momentum of Aboriginal directed change in the community.     

Unstable properties: British Columbia,aboriginal title,and the “new relationship”

In the span of a few years, Premier Gordon Campbell transformed himself from a strong political critic of Aboriginal peoples in British Columbia to their apparent champion within a “new relationship.” The subsequent sudden collapse of Campbell's alliance with First Nations is a window into federal‐provincial relations, constitutional change, Aboriginal political organization, and the consequences of decisions made more than a century ago. Drawing on Nietzsche, we argue that Campbell's intentions, either to control or support Aboriginal peoples, were almost irrelevant; our focus should be on the “will to power” and efforts to stabilize power through territory. As a result of the collision of Aboriginal political mobilization, the expansion of natural resource development, and a series of court decisions, the unresolved nature of Canada's territorial claim to most of the land that is now British Columbia has finally reached a point where it can no longer be ignored, either politically or legally. However, the province lacks the legal authority to recognize or deny Aboriginal title, leaving the provincial government and indigenous peoples in British Columbia equally held hostage by the federal government.     

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.     

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.     

Suzanne MacKenzie Memorial LectureConceptually unclad: feminist geography and Aboriginal peoples*

This paper argues that feminist geography can provide some useful lessons in an attempt to increase Aboriginal peoples' representation in geography. It asks the question: How can we use the example of feminist geography to think about a geography that is more inclusive of Aboriginal people? The paper focuses on the issues of content in teaching, drawing on examples from urban and social geography, and on methodological challenges, especially the issue of reflexivity. Feminist geographer Suzanne Mackenzie argued that an emerging feminist geography left the discipline ‘conceptually unclad’, challenging scholars to consider new theoretical frameworks and new perspectives. I argue that emphasising the geographies of Aboriginal people also enriches geography, including feminist geography.     

Rainforests,Agriculture and Aboriginal Fire‐Regimes in Wet Tropical Queensland,Australia

This paper challenges the hypothesis that Aboriginal fire‐regimes in the coastal wet tropics of north Queensland have been responsible for significant rainforest decline in the past, and rejects the narrative that recent rainforest expansion is the result of the disappearance of Aboriginal people and their fire practices from the area. Mapping of vegetation in the Mossman district in c. 1890 from surveyors’ plans, and in 1945 and 1991 from aerial photography demonstrates that the expansion of rainforest since 1945 represents a recovery following extensive rainforest destruction associated with sugar cane cultivation in the first 70 years of European occupation. Kuku‐Yalanji Aboriginal people continued to occupy their traditional lands, and participated in the sugar industry, throughout this period. They adapted their fire management practices to the changed economic and social circumstances. Management of fire by the Kuku‐Yalanji people prior to European occupation ensured the presence of extensive rainforest cover, whilst also providing access to fire‐prone forests and their cultural resources.     

Betwixt and Between: Trauma,Survival and the Aboriginal Troopers of the Queensland Native Mounted Police

ABSTRACT

Much has been written about the history of the Queensland Native Mounted Police, mostly focussing on its development, its white officers, how much the Colonial Government genuinely knew about the actions of the Force, and how many people were killed during the frontier wars. Far less attention has been given to the Aboriginal men of the force, the nature of their recruitment, and the long-term traumatic impacts on Aboriginal peoples’ and communities’ psyches rather than broadscale changes to Aboriginal culture per se. This article examines the historical and ongoing psychological impacts of dispossession and frontier violence on Aboriginal people. Specifically, we argue that massacres, frontier violence, displacement, and the ultimate dispossession of land and destruction of traditional cultural practices resulted in both individual and collective inter-generational trauma for Aboriginal peoples. We posit that, despite the Australian frontier wars taking place over a century ago, their impacts continue to reverberate today in a range of different ways, many of which are as yet only partially understood.     

Australian Aboriginal Policy: Aboriginal Pressure Groups or Government Advisory Bodies?

Western democracies in the 1970s including Australia experimented with more permanent mechanisms for obtaining policy advice at the national level from their politically unorganized indigenous minorities. This paper examines some of the difficulties encountered when federal governments attempt to foster national Aboriginal organizations with possible pressure group functions. As a case study in federal policy-making this two-part paper analyzes the steps by which the Australian government terminated the initial experiment with the government-created National Aboriginal Consultative Committee (1973–76) and, using selectively a commissioned report by Dr L. R. Hiatt (Part I), structured in detail two new bodies: the National Aboriginal Conference and the Council for Aboriginal Development (Part II). The paper argues that unless governments develop a serious policy of Aboriginal political development at the national level, governments will subvert their own goals by fostering Aboriginal organizations in which neither they nor Aboriginals have confidence.     

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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British Imperialism and Cyprus 1878–1914: The Inconsequential Possession

In recent decades historians have devoted considerable attention to the historical treatment of indigenous title in Anglophone settler colonies. These scholarly accounts have tended to emphasise the role metropolitan legal and intellectual discourses played in the dispossession of indigenous peoples. In this article I present a critical analysis of an influential example of such work in respect to the British denial of Aboriginal rights in land in the colony of New South Wales before providing an alternative account of the manner in which Aboriginal title was treated, which focuses on the nature of the relations on the ground between sojourners, settlers and Aboriginal people, the ways in which these encounters were represented by the British and the local practices regarding the transfer of land.     

Walking the Land: Aboriginal Trails,Cultural Landscapes,and Archaeological Studies for Impact Assessment

Aboriginal people have occupied northern Alberta since the end of the last ice age. For most of that time they travelled across the land by foot, producing complex networks of trails, many of which may have great antiquity. Aboriginal people also modified the landscape extensively by the use of controlled burning. Lastly, they are immersed in and “read” the land as places with multiple cultural meanings, which in turn helped shape their cultures and identities. Together, these elements indicate the existence of a series of overlapping cultural landscapes for which the cross-country trails and waterways provide the grid. This article addresses the importance of traditional trails for identifying the cultural landscapes of northeastern Alberta and points to the rapid disappearance today of knowledge about such trails. It considers how archaeological investigations done in Alberta for Impact Assessment purposes fail to consider either trails or cultural landscapes in their surveys or to consult with Aboriginal people. As a result, government Review Panels making recommendations for whether or not an industrial project should be approved are basing their findings on incomplete information about Aboriginal land uses and meanings.     

Ornamentalism,Empire and Race: Indigenous Leaders and Honours in Australia and New Zealand

The imperial honours system, David Cannadine has argued, was a means for binding together ‘the British proconsular elite’ and ‘indigenous colonial elites’ throughout the settler colonies and dominions of the British Empire (Cannadine, David. Ornamentalism: How the British Saw Their Empire. London: Penguin, 2002). Yet in settler colonies like Australia and New Zealand indigenous populations were marginalised and often disregarded, and it was local white elites who became knights of St Michael and St George, the Bath and the British Empire. Focusing on Australia and New Zealand, this article explores the complex relationships Aboriginal and Māori leaders have had with honours during the twentieth century. Building upon Cannadine's analysis, I examine the ways in which indigenous leaders navigated the political complexities involved in the offer of an honour, and how their acceptance of awards was received by others, shedding light on how honours systems intersected with post-war struggles for indigenous rights in the former dominions.     

Aboriginal Performance on Standardized Tests: Evidence and Analysis from Provincial Schools in British Columbia

Many indigenous populations are experiencing rural-to-urban migration. In making this transition, indigenous peoples are entering industrial societies where most income derives from wages or salaries, and formal educational achievement is crucial in determining economic prospects. This research analyzes the gap in test score results between Aboriginal and non-Aboriginal students in public schools in the Canadian province of British Columbia. It finds a strong effect of school quality, as measured by non-Aboriginal achievement, on Aboriginal achievement. It also finds a nonlinear negative relationship between Aboriginal achievement and the number of Aboriginal students in a school over the empirically observed range. It thus suggests a possible trade-off and dilemma between, on the one hand, policies that enable Aboriginal students to concentrate in a few schools able to provide a culturally sensitive curriculum and, on the other, policies to maximize Aboriginal academic achievement.