Algerian routes: Emancipation,deterritorialisation and transnationalism through suitcase trade

This paper explores the relationships between a particular photographic archive, Indigenous Australians and early ethnography. Colonial ethnographers, Spencer and Gillen, travelled throughout Central and Northern Australia in 1901 and 1902. Their experiences in the town of Borroloola with the local Indigenous peoples, in particular the Yanyuwa people, are contrasted to their experiences in other regions that they travelled through. While at Borroloola, Spencer and Gillen photographed a number of Yanyuwa men and women. In 1981, the repatriation of those images back into the community facilitated discussion about the appropriate positioning of each individual in Yanyuwa systems of kinship, and debate around the ceremonial details recorded, informing new layers of social memory. Yanyuwa elders expressed joy at viewing, naming and positioning the long deceased kin but when the identity of the person could not be recalled, responses conveyed a deep sense of loss. This paper explores the response to one of these photographs and explores in detail the resonances that this one photograph holds for the Yanyuwa community.     

‘Tomorrow comes when tomorrow comes’: Managing Aboriginal Health within an Ontology of Life‐as‐Contingent

ABSTRACT The authors have worked in Australian Aboriginal communities within the Wiradjuri area of central‐western New South Wales. Examining what appear to be distinctive Aboriginal approaches to time, we argue that these stem not from a different notion of time as such but, rather, from the relationship between the social and the self which places a distinctive value on the use and management of time. One way to access the dynamic between time and self is to realise that life is understood as fluid and contingent rather than predictable. This continually subverts the idea that time is measurable and controllable; that life is lived within domesticated sedentary space; and that planning ahead and self‐discipline are virtues. Yet these are notions central to practices associated with contemporary health care. A majority of health care providers, whether Aboriginal or not, are trained in the Australian mainstream health system and may consequently underestimate the implications of different ways in which a person acts on the temporal/spatial dimensions of her life, and how this influences ways in which she manages time in relation to her health and well‐being. Temporal concepts, such as ‘planning’, ‘discipline’, ‘future’, ‘boredom’, or ‘patience’, as well as that of the ‘long‐term’ with regard to managing illness or money, interact with the ways in which Aboriginal people experience themselves as ill or in need of health care, influencing how they act on medical advice. We argue that the key to understanding the use of time lies not in the concept of time per se but in what is involved in developing a responsive social self when the time/space dimensions of the day to day are informed by a fluid and thus contingent ontology of that day to day.     

Making and Breaking the Aboriginal Remote: Realities,Languages, Tomorrows (A Commentary)

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.     

The “Corona Warriors”? Community health workers in the governance of India's COVID-19 response

India's nearly 1-million strong band of quasi-volunteer accredited social health activists (ASHAs) have been key actors in government efforts to control COVID-19. Utilizing a nationalist rhetoric of war, ASHAs were swiftly mobilized by the government in March 2020 as ‘COVID warriors’ engaged in tracking illness, disseminating information, and caring for quarantined individuals. The speed at which ASHAs were mobilized into mentally and physically grueling labor was all the more stunning given these minimally paid community health workers have long been seen to have low morale given their precarious, informalized work arrangements. Building on work examining the spatialities of global health governance alongside literature on geographic contingency, this paper explores the ways that nationalist COVID-19 war rhetoric promulgated from Delhi worked as a technology of health governance to propel ASHAs into certain forms of action, yet also opened up spaces of potentiality for them to reimagine their relationship to both the state and the communities they serve. In particular, in our analysis of in-depth telephone interviews with ASHA workers in the state of Himachal Pradesh, we find that their hailing as COVID warriors inspired patriotic calls to duty and legitimized their (long over-looked) roles as critical governance actors, yet also was subject to resistance and reworking due to a combination of institutional histories, local politics, as well as happenstantial everyday encounters of ASHA work. The precarious employment of ASHAs – in terms of basic remuneration as well as the great on-the-job risks that they have faced – underscores both the fragile nature of India's health governance system as well as possible political movements for its renewal. We conclude by calling for geographers to give greater attention to community health care workers as a key window into understanding the uneven ways in which health systems are made manifest on the ground, and their ability to respond to citizens' healthcare needs – both in the COVID-19 pandemic and beyond.     

Conflicting Traditions,Concurrent Treatment: Medical Pluralism in Remote Aboriginal Australia

ABSTRACT In remote Aboriginal communities in Australia, researchers cast health beliefs and treatments as belonging to either an Aboriginal or biomedical system, which are considered to be irreconcilable and in conflict. Warlpiri people also speak of two distinct traditions that, they claim, are able to heal only specific classes of illness. Nevertheless, both Aboriginal and biomedical systems can be used simultaneously. An examination of two illness episodes will illustrate the complexity of how both Aboriginal and biomedical diagnoses and treatments are employed in a similar manner. I argue that while diagnosis is often stressed in statements regarding illness, it is only one of many factors that influence the treatment choices of individuals.     

You gotta throw away culture once you become Christian: How ‘culture’ is Redefined among Aboriginal Pentecostal Christians in Rural New South Wales

ABSTRACT This paper is an ethnographic and historical exploration of Aboriginal Pentecostalism, which permeated quickly into the Aboriginal community in rural New South Wales in Australia during the early twentieth century. Today the Aboriginal Pentecostal Christians in this region renounce Aboriginal ‘culture’. This, however, does not mean they reject Aboriginality. By examining Malcolm Calley's ethnography on the mid‐twentieth century Pentecostal movement in this region and drawing upon my own fieldwork data, I show the way in which this group of Aboriginal Christians of mixed descent in a ‘settled’ part of Australia have maintained Aboriginality and reinforced attachment to the community through faith in the Christian God, whilst, paradoxically, developing strong anti‐culture and anti‐tradition discourses. This paper advocates shifting the study of social change from a dichotomised model that opposes invading moral orders against resisting traditional cultures, to one that examines the processual manifestations of the historical development of vernacular realities.     

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.     

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.     

Returning to that which was never lost: Indigenous Australian saltwater identities,a history of land claims and the paradox of return

In this paper I explore the kincentric ecologies that define sea country for Indigenous Australians, in particular the Yanyuwa of Northern Australia. Despite colonial alienation from their coastal territories, Yanyuwa have sustained a four-decade long legal fight for restitution. Using the framework of ‘urgent patience’ as resistance against ‘social death’, this paper tracks the historical legacy of legislative land rights for saltwater peoples.     

The CDEP scheme: Bureaucratic politics,remote community politics and the development of an aboriginal ‘workfare’ program in times of rising unemployment

This paper analyses the development of an Aboriginal ‘workfore’ program which operates in remote communities, the Community Development Employment Projects (CDEP) scheme, from its conception back in the mid 1970s through to the present day. It identifies a number of distinct periods in the development of the program; a period of debate surrounding its conception, an initial pilot period of operation beginning in 1977 in which the scheme endured both significant criticism and severe budgetary and administrative problems, a period of review and hesitation from 1980 to 1983 and a period of expansion and success since 1984. These changing fortunes of the CDEP scheme are explained through reference to three underlying forces which have contributed to the development of the program over the years; bureaucratic politics, Aboriginal community politics in remote areas and the the rising levels of unemployment in the Australian community more generally.     

Ways of Whiteness: Harlemising Sydney’s Aboriginal Redfern

The inner Sydney Aboriginal settlement known as The Block has been monitored by police, the media and welfare organisations since its inception in the early 1970s. The Block is the subject of an ongoing commentary, a ‘discourse of decline’ about a place that is commonly considered to be Australia's own Harlem‐like ‘black ghetto’. In stark contrast, the predominantly non‐Aboriginal suburbs of Darlington, Redfern and Chippendale, which surround The Block, are undergoing gentrification. Within this zone of gentrification there are complex and seemingly confused responses to the presence of The Block. The responses challenge and/or embellish the official (‘white’) narrative that The Block is imploding in a sea of drugs, crime and cultural inferiority.     

Organisational Capacity for Engaging with Indigenous Australians

Community capacity building is a common goal for programmes and policies involving Indigenous peoples, but it relies heavily on organisational capacity to work effectively in intercultural settings. This paper reviews the organisational capacity of the senior leaders of Australian Red Cross and institutional efforts to build a culturally appropriate and respectful organisation. It reports results from a survey of the organisation's leadership team and follow‐up interviews undertaken in 2010, reviews the challenges facing the organisation in working with Aboriginal and Torres Strait Islander Australians, and considers institutional progress in building internal capacity to lead change in working with Aboriginal and Torres Strait Islander Australians. The paper concludes with discussion of wider implications of this research.     

‘I am also doing research’: Engaging mental illness and precarity in Ouagadougou

Narratives about mental health in Africa often present people with mental illness in situations of extreme precarity, such as in chains or on the street. In this article, the author argues that such representations should not become the only story regarding mental illness in Africa. The article focuses on the story of Joseph, a man who is an outpatient of a psychiatric ward in Ouagadougou, Burkina Faso, and reflects upon his experience of mental illness in relation to the ongoing story of his life. His confident statement ‘I am also doing research’ provides an entry point for understanding his engagements with life and mental illness as acts of experimentation that are not necessarily rooted in precarity. His story shows how precarity and possibility can evolve alongside each other. It also shows the role that psychiatry already plays in (some of) the lives of people with mental illness in an African context, interacting with other narratives of mental troubles and healing.     

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.     

‘WERE YOU EVER SAVAGES?’ ABORIGINAL INSIDERS AND PASTORALISTS' PATRONAGE

This paper is a reading of the life story of Jack Sullivan, an Aboriginal stock worker employed by the Durack family in the east Kimberley. It draws upon ethnographic and other writing to suggest the processes of pastoralist hegemony. Durack rule constituted several male Aboriginal workers as trusted intermediaries with those who were more distant from the colonists. Autonomous and skilful, Jack aligned himself with the ‘inside’ world centred on the homestead, against the danger ‘outside’. The ‘inside’ position seems to have had some roots in waves of Aboriginal cultural renewal (from the south and east). The paper uses ethnographic evidence to interpret the local eminence of one agent of this renewal, Boxer, a Queensland Aborigine who helped raise Sullivan.     

Rethinking Aboriginal ‘Resistance’: The Community Development Employment (CEPD) Program

In this paper I wish to contribute to an understanding of ‘Aboriginal resistance’ by a study of the politics of remote Aborigines' ‘employment’. I begin by highlighting some themes in recent discussions of the Community Development Employment Projects (cdep ) policy, before looking back at some features of the welfare and pastoral economy in the Central Australian hinterland, c. 1950 to c. 1975. My aim is twofold: to show some of the cultural continuities in the relationships between remote Aborigines and government; and to criticise constructively the notion of ‘Aboriginal resistance’, to advocate a structural and processual notion of ‘resistance’ and to move away from one based on the clear identification of actors.     

Photovoice Evaluated: An Appropriate Visual Methodology for Aboriginal Water Resource Research

Methodologies in human geography are rapidly evolving to include participatory approaches that incorporate other voices and knowledges. Central to these participatory methodologies is the co‐evolution of research objectives, the co‐production of knowledge, joint learning, and capacity building of all those involved. Visual methodologies that use the media of photography are gaining recognition as powerful participatory methods. In this paper, we evaluate whether photovoice is a culturally appropriate and engaging visual methodology, and consider how it can be improved to better facilitate research between non‐Aboriginal researchers and Aboriginal Australians involved in water resource management. We draw from two photovoice projects conducted in partnership with two separate Aboriginal groups in northern Australia. Photovoice methodology in this context was found to be both culturally appropriate and engaging. It facilitated genuine participatory research, empowered participants, and was easily adapted to the field situation. The methodology proved to be a powerful tool that revealed in‐depth information including Aboriginal values, knowledge, concerns, and aspirations for water resource management that may not have been captured through other participatory approaches. Photovoice methodology could be enhanced with a more defined role for the researcher as knowledge broker and as translator and communicator of research outcomes (as deemed appropriate by research participants) to policy makers.     

Private Politics,Public Strategies: White Advisers and their Aboriginal Subjects

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.     

The Green Frog and Desalination: A Nyungar Metaphor for the (Mis‐)Management of Water Resources,Swan Coastal Plain,Western Australia

ABSTRACT In common with Aboriginal groups around Australia, the indigenous people, or Nyungars, of Perth adopt a holistic attitude towards groundwater resources. Of cultural significance are lakes, springs, soaks and watercourses that feature in Dreamtime creation narratives. Perth is experiencing major water shortages and many Nyungars feel that the degradation of the freshwater supply is a result of mismanagement and unsustainable development by non‐Aboriginal people. Proposals for dealing with the issue are seen as equally out of balance with the natural order of things. Water regulators have much to learn from indigenous Australians about water and environmental management. Although water continues to be central to Nyungar identity, the study on which this article is based found evidence of attenuated knowledge about the Dreaming, with discontinuities evident in the way significance is increasingly being read in everyplace rather than in specific ‘story places’.     

Monitoring to Learn,Learning to Monitor: A Critical Analysis of Opportunities for Indigenous Community‐Based Monitoring of Environmental Change in Australian Rangelands

Indigenous community‐based monitoring has been a central feature in many international attempts to improve monitoring of and local adaptation to environmental change. Despite offering much promise, Indigenous community‐based monitoring has been underutilised in natural resource management in Australia, particularly within the remote, semi‐arid rangelands. This paper discusses contextual social and environmental factors that may help to explain this apparent deficiency, before critically analysing key stakeholder perceptions of the roles for, and challenges of monitoring in the Alinytjara Wilur ara Natural Resources Management region in the north‐west of South Australia. The analysis guides a discussion of responses to better integrate monitoring in general, and Indigenous community‐based monitoring in particular, into regional environmental management approaches. We argue that community‐based monitoring offers a range of benefits, including: better coordination between stakeholders; a heightened ability to detect and respond to climatic trends and impacts; the effective utilisation of Indigenous knowledge; employment opportunities for managing and monitoring natural resources; and improved learning and understanding of rangeland socio‐ecological systems. Identified opportunities for spatial and temporal community monitoring designed for the Alinytjara Wilur ara region could be of value to other remote rangeland and Indigenous institutions charged with the difficult task of monitoring, learning from, and responding to environmental change.