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.     

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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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.     

A post-contact Aboriginal mortuary tree from southwestern Victoria,Australia

Abstract

Here we document the investigation of the first Australian Aboriginal mortuary tree found since the early 20th century and the first studied by archaeologists and Aboriginal traditional owners. In 2001, a landowner discovered Aboriginal skeletal remains inside a fallen, dead tree while evaluating the tree’s potential as firewood, leading to the investigation of the site. The tree was located near Moyston, in southwestern Victoria, in traditional Djab Wurrung country and held the partial skeletons of three Aboriginal individuals—two adults and a child. Clay pipe-stem wear on several teeth belonging to the two adults indicates that these remains were broadly contemporaneous secondary placements from the early post-contact period (ca. a.d. 1835–1845). Along with five additional mortuary trees within 30 km of the Moyston tree, this practice constitutes a previously unknown traditional mortuary pattern and contributes to our understanding of the complex mortuary behavior of the Aboriginal people of southwestern Victoria.     

Dark Nightmare: The Shooting of William Alexander as Canon Scott Saw it

Frederick G. Scott's World War I war memoir, The Great War As I Saw It, contains the sole unofficial eyewitness recording of a court martial execution that we possess. The case of William Alexander 20726 Alexander, William. 20726. Service records. Library Archives Canada, RG24, vol. 2538 HQS 1822, RG 150/acc 1992-93/166/Box 83-992 and RG24-C-1, 1946 Central Army Registry R112-553-X-E, Reel C-5053 90,  [Google Scholar], executed in October 1917, for desertion in the face of the enemy compelled Scott to devote more printed space to it than to the death of his own son, Henry. A discussion based upon a close reading of Scott's memoir and an exposition from archival sources of Alexander's case demonstrates the ways in which Scott evades the case's disturbing implications echoes wider aspects of Canada's early memorialization of the Great War.     

Children's agency and Islam: unexpected paths to solidarity

This ethnographic study analyzes the experiences of Palestinian children's agency of religion and its manifestation in religion as resistance while it is fighting the globalized hegemony. Children's agency of religion as resistance is cultivated within the debate of Islamist movements and the evolution of Palestinian national identity while it serves as a call for global solidarity. It is this creative construct of agency of religion that transcends borders and distinguishes itself from the old generation method of resistance. The differences between generations on this construct, as described by children's agency and their ability to transform, is constructed by particular meanings of Islamist symbols and rejects the assumption that children's roles are defined. The agency of religion as resistance evolves as the role of religion in national discourse is deliberated in secularism and sectarianism. In 2005/2006, I was awarded the Rockefeller Fellowship in the Anthropology Department of Johns Hopkins University. The award was for my work on children's political socialization in the Middle East. I also have been active with international studies: in 2009, I collaborated with the Children's Rights Unit, Institut Universitaire Kurt Bösch, Switzerland on the research project, Living Rights: Theorizing Children's Rights in International Development. I am serving as research member on the Joint Learning Initiative on Children and Ethnic Diversity (JLICED), Division of Children's Rights. My work has been published in the Journal of Qualitative Inquiry, Childhood, Children's Geographies, Journal of Mix Method Research and others. View all notes     

The Tywerrenge as an Artefact of Rule: The (Post) Colonial Life of a Secret/Sacred Aboriginal Object

In this article, I examine an Aboriginal ritual object, the secret/sacred tywerrenge which in many respects lies at the heart of Central Australian Aboriginal religious belief. Given its ritual power, the tywerrenge has always held a special place in the administrative rationalities of both colonial and post-colonial authorities. For certain missionaries, the tywerrenge was seen as an object to be eliminated as it constituted an impediment to Aboriginal “salvation”. For early anthropologists such as Baldwin Spencer, they offered material evidence supporting social evolutionist theories regarding the “staged” transformation of “primitive” religious beliefs into science. More recently, tywerrenge have been subject to an intensive regime of inspection and evaluation by government authorities, museums, and land councils. Indeed, they have come to play a significant role in the enforcement of Australian law under the Aboriginal Land Rights Act since the possession of a tywerrenge can decide the ownership of traditional lands. In short, these religious objects—and the beliefs associated with them—have been co-opted and employed by a variety of authorities in order to achieve a range of governmental ends. In this sense, tywerrenge have been transformed into instruments of colonial and post-colonial rule.     

Playing and affective time-spaces

In this paper I have two objectives. The first is to critically explore definitions of playing that have underpinned a great deal of research in children's geography. In so doing I want to highlight some of the assumptions that various authors within geography have made (often implicitly) about the ontological status of playing. This will in turn, lead me to work with, between and sometimes against three authors who have tried to theorize playing. In following this route, I hope to come to some tentative conclusions about the status of playing, which paradoxically will eschew any (strong) ontological commitment at all. This leads to my second objective, which is to explore four particular aspects of playing—embodiment, affect, objects and time-space—to examine how they are interleaved with spaces and spacing. In necessarily situating this work within my research at Hilltop Primary School1 1. This is a pseudonym, used as part of a confidentiality agreement signed with the school. View all notes in the summer of 2001, I hope to show that geographical studies can contribute to definitions of playing as much as playing can inflect certain notions of space.     

Alice's Unrepresentative Council: Cause for Intervention?

The troubles of Alice Springs have been widely discussed in the Australian media since The Weekend Australian published Nicolas Rothwell's (2011) feature article ‘Destroyed in Alice’ in February. Discussion has covered many things: violence, drugs, alcohol, sex, town camps, property crime, Aboriginal people coming in from outlying communities and the idea of another Commonwealth intervention. One topic that has not been mentioned is Alice's highly unrepresentative town council, built on a little-known electoral system used in Northern Territory local government called ‘exhaustive preferential’. This paper explains and critiques this electoral system and suggests that it is causing significant problems for both Alice Springs Town Council and other local governments in the Territory.1 ¹A version of this article was published in April 2011 in the Canberra Times monthly supplement The Public Sector Informant. Their by-line for the article was ‘A town like Alice needs an intervention’. View all notes It notes that the Northern Territory government is currently reviewing the system and is possibly moving slowly towards change. If change is not effected soon, it asks: is this electoral system cause for another Commonwealth intervention?     

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.     

Labours of land: domesticity,wilderness and dispossession in the development of Canadian uranium markets

This article examines the role played by gendered constructions and categories in Canadian cold war appropriations of Aboriginal lands for nuclear production. Focusing primarily on the ways in which gendered tropes were mobilized by wives and companions of uranium workers recently arrived in the Serpent River watershed (home of the Serpent River Anishinabe) at the end of the first global uranium boom in which uranium production in the watershed was severely threatened, I explore how gendered constructions and categories provided important cartographies and reference points with which to order and maintain possession of the lands of the Serpent River watershed as a singular, Canadian, nuclear space. Drawing on Kaika's (2004) work on the discursive production of ‘home’, I argue that representations of the watershed as home in the wilderness and as imperilled domestic space, as well as the important ways in which they worked to secure discursive rights to space within the broader registers of white Canadian post war gender difference, relied on the near-complete erasure of Aboriginal presence and culture from the land for continuity. I conclude that while this erasure facilitated (morally and practically) the further incorporation of the watershed into Canadian geographies of nuclear production, it also worked to obscure the ways in which the industry and uranium economy were able to capitalize on Aboriginal lands, labour and their subordinate position in Canadian society.     

Barcelona as urban palimpsest: Architectonic memory and structural violence in José Luis Guerin's En construcción (2001)

This article presents an analysis of the Spanish director José Luis Guerin's “documental ficticio” titled En construcción (2001) En construcción. Dir. José Luis Guerin.Ovídeo TV S.A., 2001. Film. [Google Scholar]. In particular, I will examine the filmic representation of urban and architectonic spaces within post-industrial Barcelona, as well as the relationship of space and place to the construction of historical (post)memory in post-Francoist Spain, as “lieux de memoire.” While contemporary Spanish film has tended toward the engagement of Franco's lingering specters, I contend that Guerin's filmic discourse rather focuses on the new totalitarian state imposed by the emergence of social democracy and free-market capitalism in post-Francoist Spain, as inscribed via the urban architecture within Barcelona's public spaces.     

‘The Most Churlish of Celebrities’: George Eliot,John Cross and the Question of High Status

Published in 1885, John Cross's biography of his late wife, George Eliot's Life as Related in Her Letters and Journals, was written with the intention to ‘make known the woman as well as the author’ (John Cross, ed., George Eliot's Life as Related in Her Letters and Journals, cabinet edn, 3 vols (Edinburgh: William Blackwood & Sons, 1887), I, v). Yet, ironically, the biography is renowned precisely for the lack of insight it affords readers into the private life of George Eliot. Why did Cross make a promise that he could not keep? My essay attempts to answer this question by examining George Eliot's Life in the context of the fame culture of the late nineteenth century. I suggest that it is possible to read Cross's unwillingness in the Life to make Eliot more ‘available’ to her public as a reaction against the sorts of publicity which, throughout the 1870s, had pushed Eliot's persona into a celebrity arena. George Eliot's Life represents Cross's effort to preserve Eliot's high professional reputation by emphasizing her distance from celebrity culture and her status as a female sage. Through close examination of the reviews of the biography, I identify the contemporary attitudes that made stressing Eliot's greatness appear urgent to her biographer and, paradoxically, so unpopular with the general public. I call attention, in particular, to changing expectations about the relationship between public figures and their audiences as well as the purpose and content of famous Lives. ?1.?Leon Edel, ed., The Diary of Alice James (Harmondsworth, Middlesex: Penguin Books, 1982), pp. 40–41.      

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.     

Social scientists and native title cases in Australia

Abstract

Recent legal developments in Australia have led the courts to reject the doctrine of terra nullius, which denied pre-existing Aboriginal rights to land ownership, and Aboriginal prior occupation and ownership of land are now acknowledged. However, in the absence of consent determinations the courts have to evaluate the justification for legally recognizing native title based on specific local evidence for continuities in the traditional customs and laws of Aboriginal claimants since British sovereignty. Much of the evidence for such continuities can come from the Aboriginal claimants themselves. However, proving the time, depth and relevance of these continuities and presenting them in a form that is considered acceptable by the courts has drawn upon the ‘expertise’ of academics. This paper considers the types of evidence that anthropologists, linguists, historians and archaeologists are able to present and makes some suggestions as to how this could be improved in the future.     

Generational differences in women's attitudes towards paid employment in a British city: the role of habitus

Most studies of women's work orientations are based on the attitudes and experiences of women with dependent children and conceptualise women's decision-making in terms of moral positions on the combination of paid work and motherhood. Thus, work orientations are understood within a ‘gender model’ (Dex 1988 Dex, S. 1998. Women's attitudes towards work, New York: St. Martin's Press.  [Google Scholar]), which assumes that women's family situation drives their attitudes towards paid work. This article draws on qualitative interview data collected from interviews with women in two age groups living in Oxford, UK, to explore generational differences in women's work orientations and labour market behaviour. Drawing on a Bourdieusian framework, it considers specifically how changing social, economic and moral geographies, incorporating expectations about women's economic and caring roles, have influenced the habitus of older and younger women. The results of the study suggest that whilst caring responsibilities clearly influence women's attitudes and employment patterns, paid work is more important to younger women's sense of themselves and ‘gender models’ of work orientations do not adequately describe their attitudes.     

Australian Indonesia-specialists and debates on West Papua: Implications for Australia-Indonesia relations1

This article explores the modes by which Australian scholars construct knowledge of Indonesia with particular reference to the debates on West Papua in the post-Suharto period. It examines their perceptions, beliefs and attitudes towards human rights issues with a view to analysing the underlying forces, motivations and implications of activism. This article casts doubt on a common, yet often unacknowledged, perception in Indonesia about Australian Indonesia-specialists who are categorised as: intellectuals who always see Indonesian government policies as ‘negative’.2 2. ‘Indonesia specialists’ refer to both scholars who have and who do not have formal Indonesian studies or training who get involved in the study of Indonesia and Indonesian society. Whenever I use ‘Indonesianists’, I refer to scholars who have formal Indonesia studies or training. By Australian scholars, I mean scholars who are Australian by ‘residence’. View all notes I demonstrate that the theorisation of Indonesian society has been diverse in Australia as exemplified by the West Papua debates. Australian scholars’ social positions and mobility, not government policy, shape their beliefs, attitudes and knowledge construction of Indonesia. Thus, considering Australian scholars from a monolithic perspective misses the reality that contemporary intellectual culture in Australia is no longer based on a traditional class.3 3. For an excellent discussion on contemporary intellectual culture, see Eyerman (1994 Eyerman, Ron. 1994. Between Culture and Politics: Intellectuals in Modern Society, Cambridge: Polity.  [Google Scholar]). View all notes I argue there are two major opposing groups in West Papua studies which I label as the ‘affirmative revisionist’ scholars who tend to be more optimistic towards resolution of conflicts in West Papua and the ‘sceptical reformist’ scholars who are dubious about any major changes in West Papua. This latter group believes the people of West Papua should be given the opportunity to remain integrated with Indonesia or to opt for selfdetermination. They tend to use the perceived failure of Indonesia in the protection of human rights in West Papua to attack the Indonesian government and Australian governmental agencies dealing with Indonesia. This article argues that this criticism may adversely impact on future Australia-Indonesia relations.     

TOWARDS SHARED OWNERSHIP: PROPERTY,GEOGRAPHY, AND TREATY MAKING IN BRITISH COLUMBIA

In British Columbia, Canada's westernmost province, unresolved Aboriginal claims to land remain highly contentious. Since the early 1990s, a unique treaty negotiation process has sought to resolve questions about land ownership and establish a new relationship between Aboriginal peoples and the Crown. After almost two decades, the limitations of this treaty process are increasingly evident and answers to the land question remain elusive. This article examines this treaty‐making process through a property lens, focusing on how particular models of property are privileged by and produced through this approach to treaty. I argue that the treaty process, as currently structured, works to entrench dominant Western forms of property across Aboriginal territories in a highly separate and unequal manner, and as such, serves to reinscribe asymmetrical relations of power between Aboriginal peoples and the Crown. To a considerable extent, this asymmetrical approach to property making explains the lack of progress towards treaties. The final part of the article explores alternative approaches to treaty proposed by Aboriginal groups. I argue that these proposals, which reflect Aboriginal understandings of property, offer a new and more promising direction for treaty making. In particular, the emphasis on sharing lands and resources, as well as the wealth generated from these, provides a path to reconcile competing property interests and to build a new and more respectful relationship between the Crown and Aboriginal peoples. I suggest that the difficulties of treaty making in British Columbia reflect broader challenges associated with land restitution and reconciliation in settler colonies.     

Leo Strauss and the Defense of Western Civilization

To Father Ernest Fortin:

[The] highest achievement … of theology's handmaiden is to show that the arguments leveled against divine revelation are not compelling or demonstrably true.1 1.?Father Ernest Fortin, The Birth of Philosophic Christianity, Collected Essays, 4 vols. (Lanham, MD: Rowman and Littlefield, 1996): I: 230. View all notes

To the extent that we are now in the midst of the so-called “clash of civilizations,” it may be noteworthy that a major controversy—scholarly and journalistic––has emerged over the bearing of Leo Strauss on the defense of the West. This article explores the roots of the controversy as found in his “The Mutual Influence of Theology and Philosophy,” which raises and answers two questions: what is Western Civilization and is it worthy of defense? It is claimed that the very foundation of Western Civilization is constituted at its core by the twin pillars of revelation and Socratic philosophizing; and that the West merits life only if both of its pillars are defendable by reason against rational attack. In what follows, I attempt to trace Strauss's dialectical defense of the West by means of his demonstration of the irrefutability of revelation by reason and the theological-political bearing of this defense. I come to a dual conclusion: the existence of the monotheistic God of revelation is irrefutable by philosophy; yet, the human relevance of revelation, as the guide for a way of life—politically and individually—remains open to challenge by philosophy. Along the way, I also treat the recent research that is in conflict over Strauss's views.     

Still Under the Act? Subjectivity and the State in Aboriginal North Queensland

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.