The Aboriginal Adjustment Movement in Colonial Victoria

Whilst much has been written about Aboriginal religious syncretism in Australia, particularly about what has become known as the “Adjustment Movement” that occurred in Arnhem Land in the 1950s (see McIntosh 2004), there were several remarkable examples of spiritual adjustment by Aboriginal people a century earlier on the Victorian goldfields that hitherto have not been explored by historians. Building on Magowan's (2003) discussion of the connection between Christianity and the ancestral law of Aboriginal culture in northern Australia, this article will examine how Christian influences in colonial Victoria competed with, and conversely moulded, southern Kulin ancestral understanding. Several Kulin ceremonies — including the Myndee ceremony and the “Veinie Sacred Sunday Dance” — will be examined. These ceremonies were described by colonial officials (Joseph Panton, a Gold Commissioner, and William Thomas, the Aboriginal Guardian of Aborigines in Victoria) in the midst of a second wave of invasion and rupture for Victorian Aboriginal people — the first being the sheep herders in the 1830s, and the second being the gold rush which commenced in 1851. Serving as exemplars of what might be called the Victorian Aboriginal Adjustment Movement, these ceremonies demonstrate the extent to which Aboriginal people on the goldfields of Victoria engaged in a culturally congruent mode of Christianity.     

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.     

Introduction: Anthropology,Collecting and Colonial Governmentalities

This special issue contributes to an emerging literature on the materialities of colonial government by considering the changing relations between practices of data collecting, styles of anthropological knowing and modes of governing which target the conduct of colonial and metropolitan populations. Drawing on comparative studies from Australia; the Australian administered territory of Papua; France; French Indo-China; New Zealand; North America and the UK; the papers consider the implications of different forms of knowledge associated with practices of collecting—anthropology, archaeology, folklore studies, demography—in apparatuses of rule in various late nineteenth and early twentieth-century contexts. This introduction outlines the rationale for the volume and elaborates the concept of “anthropological assemblage” which helps focus the authors' explorations of the socio-technical agencements which connected museum, field, metropolis and colony during this period. In doing so, it points towards a series of broader themes—the relationship between pastoral power and ethnographic expertise; the Antipodean career of the Americanist culture concept; and the role of colonial centres of calculation in the circulation of knowledge, practices of collecting and regimes of governing—which suggest productive future lines of inquiry for “practical histories” of anthropology.     

Jihadism au rebours: Orientalism and Occidentalism for a Counter‐Hegemonic Liberation Theology

Following its colonial project, Western Europe imposed a political and cultural understanding of state nationalism and religious homogeneity on the entire world in the nineteenth and twentieth centuries. In parallel with this twofold process, “Religious Nationalism” emerged during the Cold War, affecting the Middle East and framing an updated Abrahamic version of religious supremacism: Wahhabi Islam, the Iranian Revolution, and Israeli Orthodox Judaism were politically backed, becoming the frontrunners of a new Global‐Religious narrative of conflict. This article aims to critically analyse the Western‐Islamic manipulation of “Jihadism” as an artificial and fabricated product, starting from the “deconstruction” of Jihad–Jihadism as an anti‐hegemonic narrative. The anti‐colonial “Islamic” framework of resistance to the Empire (United States) has effectively adopted the same colonial methodology: using violence and sectarianism in trying to reach its goals. Is the Islamic Supremacist “narrative” more influenced by Western thought than by a real understanding of Islam? At the same time, this article aims to stress the historical reasons why the Arab world has been artificially affected by a peculiar form of “Religious Revanchism” which can be understood only if O. Roy's Holy Ignorance dialogues with Steve Biko's Consciousness in emphasising the need for an updated Islamic Liberation Theology.     

Festa‐catholicism and media religion: the reproduction and transformation of the festa in Malta

This article examines the evolution of the festa phenomenon in Malta. It suggests that rather than looking at popular religion as an aberration of official Catholicism, it should rather be seen as a sui‐generis phenomenon, and proposes its characterization as “festa Catholicism”. It begins by suggesting that the distinction adopted by many anthropologists in looking at the festa in terms of sacred and profane, to correspond to the internal feasts and external celebrations has limited value both heuristically and in terms of the experiences of the participants themselves. For many of the aficionados (dilettanti) the external festivities are not just ritual but hold religious significance. Indeed, the tension between the public supporters of the saint and the church authorities is not an unfortunate “aberration” but rather is fundamental to explaining the sentiments of the parishioners. It then suggests that the recent exposure of the festa in Malta to close media scrutiny is both exacerbating the tension between the aficionados and the church, but is also transforming the public perceptions of the festa. The media have thus become a primary territory of contestation where both the Church and the aficionados are exploring new areas for the expression of their religious sentiments.     

Austronesian aboriginality or the ritual organization of the state? A controversy on the political dimension of temple networks in early bali

Since early colonial times, Dutch government officials as well as anthropologists have made a distinction between what have been called “Bali Aga”, the allegedly aboriginal inhabitants of Bali (Indonesia), and those inhabitants associated with title‐bearing groups oriented towards royal courts and brahmana ritual specialists. While the former have been described as constituting a society characterized by equality and democracy, the latter have been portrayed as being almost the opposite. This article questions the basic assumptions about the “Bali Aga”, especially the role of their ritual networks focusing on regional temples. These have been interpreted as a demonstration of equality and of a bounded “Bali Aga” ethnicity. This article suggests a different interpretation, one in which the ritual networks are understood as basic segments, not restricted to the Bali Aga, in the ritual organization of the pre‐colonial Balinese state.     

Governing the inner “periphery.” Spatial security governance of the Highlands in Papua New Guinea since the colonial period

Specific regions and places are considered particular threatening and dangerous by state authorities. There, the state regularly enacts security in harsh and violent ways. In this article, I develop a pragmatic spatial framework, inspired by and combining elements from post-statist geography and Critical Security Studies, to explain patterns of spatial security governance in regions with competing local authorities and regular violence. I particularly argue for more historical analysis on the emergence and legacies of spatial security governance to understand its persistence and consequences. I illustrate the framework with an empirical investigation of the spatial security governance of the Highland regions in Papua New Guinea, and its role as a dangerous inner “periphery” for the central state since the late colonial period. The patterns of security governance in the Highlands, like the declaration of emergency zones in case of regional warfare, the use of violent punitive expeditions by mobile forces, accompanied by a securitizing discourse, have remained remarkably similar. While the post-colonial state aimed at a break with the colonial past, the spatial security governance of the Highlands has remained an important source for the legitimization of state rule and state formation. Governing the inner “periphery” is constructed as the responsibility of the state, which has been historically entangled in the “violent geographies” in the Highlands.     

Storm Drains as Assemblages: The Political Ecology of Flood Risk in Post‐Colonial Bangalore

Cities around the world are increasingly prone to unequal flood risk. In this paper, I “materialize” the political ecology of urban flood risk by casting stormwater drains—a key artifact implicated in flooding—as recombinant socionatural assemblages. I examine the production of flood risk in the city of Bangalore, India, focusing on the city's informal outskirts where wetlands and circulations of global capital intermingle. Staging a conversation between Marxian and Deleuzian positions, I argue, first, that the dialectics of “flow” and “fixity” are useful in historicizing the relational politics of storm drains from the colonial to the neoliberal era. Second, flood risk has been heightened in the contemporary moment because of an intensified alignment between the flow/fixity of capital and storm drains. Storm drains—and the larger wetlands that they traverse—possess a force‐giving materiality that fuels urban capitalism's risky “becoming‐being”. This argument raises the need for supplementing political‐economic critiques of the city with sociomaterialist understandings of capitalism and risk in the post‐colonial city. The paper concludes with reflections on how assemblage thinking opens up a more distributed notion of agency and a more relational urban political ecology.     

Hume,Bishop Butler,and the Revival of Ritual in Anglophone Protestantism

A sweeping reassessment of the role of ritual, ceremony, and aesthetics took place in anglophone Protestantism between the late eighteenth and the late nineteenth centuries. While the nineteenth‐century developments themselves have been extensively studied, little scholarly attention has been paid to the importance of the earlier emergence of philosophical language capable of explaining and justifying, in a Protestant context, the ritual and aesthetic dimensions of religious practice. I argue that this language, paradoxically, grew out of a symbiosis of sceptical modernity, traditional religious apologetics, and the religious “enthusiasm” of the early eighteenth century. I approach the topic through the interconnected oeuvres (and careers) of David Hume and Joseph Butler, presenting the first synoptic account of their ideas about the psychological underpinnings of religious worship, and the use made of their ideas by later generations of anglophone Protestants. As mainstream Anglicans, Episcopalians, and Presbyterians confronted the challenges presented by Methodism and Evangelicalism, they found support in a synthesis of Butler's and Hume's ideas. Eventually, the beneficial role of ritual and aesthetics in religious worship came to be widely accepted throughout the anglophone Protestant world.     

Return of the Whig: Reviewing Historiographies of the Meaning of “Secular” in the Australian Colonial Public Instruction Acts

The term “secular” in the Colonial Australian public instruction acts was always controversial. Recent policy debates seek to draw a connection between its original intent and removing religion from schools, notably Marion Maddox's Taking God to School (2014), and Catherine Byrne's “Free, Compulsory and (Not) Secular” (2013). The issue resurfaced recently in a NSW Teachers' Federation Research Paper (Waight, 2022), and in Gross and Rutland's Special Religious Education in Australia and Its Value to Contemporary Society (2021). I propose that while this is a valid public policy issue, any originalist argument actually relies upon a singular historiographical argument, namely a “Whig” historiography. However, across historians the meaning of “secular” has actually been evaluated through four different historiographies: a “Whig” progress narrative; economic materialism; critical theory; and a religious/nationalist approach. Maddox, Byrne and Waight's approaches can be characterised within a “Whig” approach to Australian education history, originally found in “The Melbourne School” of Austin and Gregory, and the textbooks of Barcan. Its revival presents a good opportunity to survey the topic of education historiography, assess the “Whig” argument, and to propose that religious/nationalist historiography provides a more accurate interpretation of the original intent of the term “secular.”     

Now You See It: Now You Don't! Issues of Secularity and Secularisation in Publicly Funded Elementary Schools in the Australian Colonies during the Middle Third of the Nineteenth Century

This article opens and ends with reference to two interlinked studies: Charles Taylor's 2007 A Secular Age, and his 2011 Dilemmas and Connections: Selected Essays. These are often magnificent but sometimes flawed works. This article aims to explore the implications and ramifications of Taylor's failure to discuss, in either study, nineteenth‐century provision for secular instruction by government elementary schools in Ireland, Great Britain, and the Australian colonies. What these did or did not mean should have been grist to Taylor's mill, especially since, in these places (and other English‐speaking countries, such as the United States, Canada, and New Zealand) “secular instruction” provisions soon attracted energetic imputations of infidelity and atheism, as well as support. “Secular Instruction” Acts in two Australian colonies (Victoria in 1872, South Australia in 1851 and 1875) are here considered in detail, for these, especially the Victorian, were interpreted by some then and more recently as emphatically secular (in the sense of “Godless”). My argument is that this emphatic secularity, for emphatic it often was, mostly should not be read as “Godless” but as an often Protestant‐inflected statutory expression — of the kind usefully defined — by reference to an ideal type — as “Civic Protestantism.”     

Māori “Conversion” to the Rule of Law and Nineteenth‐Century Imperial Loyalties

Missionaries were among the first Europeans to interact with the New Zealand Māori, bringing an evangelical message with a strict set of “laws” for Māori to follow. Māori, whose own religious beliefs required rigid observance to ritual, took time to convert to missionary Christianity but, like many Oceanic peoples, did so with fervour, regulating their daily lives according to the Laws of the missionaries’ God. With the advent of British rule in New Zealand in 1840, the Treaty of Waitangi gave Māori the same rights as British subjects, but also (in the Māori‐language version) guaranteed tribal autonomy. As the British administration established itself, it slowly attempted to bring Māori under the authority of the Queen's Laws, using persuasion rather than force. This article, using Māori‐language newspapers of the mid‐nineteenth century, discusses how some Māori approached the question of Law in a similar way to how they had converted to Christianity. This was partly due to their own, now Christianised, worldview, but it was also due to how the colonial authorities presented the principles of Law to them.     

Colonial Institutions: Uses,Subversions, and Material Afterlives

Archaeologically based explorations of colonialism or institutions are common case-studies in global historical archaeology, but the “colonial institution”—the role of institutions as operatives of colonialism—has often been neglected. In this thematic edition we argue that in order to fully understand the interconnected, global world one must explicitly dissect the colonial institution as an entwined, dual manifestation that is central to understanding both power and power relations in the modern world. Following Ann Laura Stoler, we have selected case studies from the Australia, Europe, UK and the USA which reveal that the study of colonial institutions should not be limited to the functional life of these institutions—or solely those that take the form of monumental architecture—but should include the long shadow of “imperial debris” (Stoler 2008) and immaterial institutions.     

Reading Anzac Religion and the Sacred: The Bible as a Central Text and Artefact of Australian Soldiers' Experience of the First World War*

This article demonstrates the resilience of religious traditions and practices among Australian soldiers, and the need for caution about presuming connections between the experience of modern war and secularisation. A core argument is that the Bible should be understood as a central text and cultural artefact of Australian soldiers' experience of the First World War. The pocket New Testament was the most widely possessed book among Australian soldiers, and probably the most read and valued. For many it offered profound religious, moral, and emotional consolation. For others it possessed talismanic qualities, conjured home associations, or became an “object of memory.” Communal reading practices made Testaments prominent in the aural experience of war, but such practices could also elicit antipathy towards religion. Taken together, these findings inform scholarship on the mentalités and material culture of Australian war experience, challenging the longstanding scholarly and popular myth of the secular Australian soldier. Additionally, the article breaks new ground in situating Australian experience within a substantial international scholarship on the crucial role of religion (both official and popular) among soldiers of all combatant nations. Partly due to its majority Protestant population, Australian soldiers' Bible possession and usage resembled that of Anglo-Saxon and German Protestants.     

Quarantine Matters: Colonial Quarantine at North Head,Sydney and Its Material and Ideological Ruins

Australia’s quarantine regulations have their roots in colonial practice. This paper is concerned with the “matter” of quarantine—its location, spatialization, and materialization—and the ways in which it contributed to the colonial agenda. Through an exploration of Sydney’s North Head Quarantine Station, quarantine is shown to be a technology through which the colony and the continent were framed as simultaneously pure and vulnerable. These colonial roots of quarantine practice are then brought back to the present, drawing on Stoler’s (2008) concept of “imperial debris” to contemplate the contemporary ruins, both material and ideological, of colonial quarantine practice.     

In Loving Memory of Mary Belshaw,May McRidge,and the Nyungar People of the Badjaling Mission, 1930–1954

Using examples from his family and religious history, Patrick O’Farrell analysed the transition from Irish emigrant to assimilated colonial in what was perceived as vacant land. Like O’Farrell, this article will also use family history to address the issues of memory, religion, and assimilation. The Irish weaver Mary Belshaw (1879–1960) came to Australia in 1913 and was instrumental in the emigration of her family to Australia during the 1920s. She worked as a Protestant missionary among Aboriginal Australians from 1915, until her retirement in 1953. Although the grave she shares with her co‐worker May McRidge (1882–1943) bears the words “Ever remembered by what she has done,” her story was largely forgotten by her family. In 1986, the Nyungar people erected a memorial stone to Belshaw and McRidge and the thirty‐nine Nyungar families who lived at the Badjaling Mission in Western Australia from 1930 to 1954. This article will address the wider issues in twentieth‐century Australia which contributed to the neglect of the story by Belshaw's Irish Australian family and then led to its recovery. It will reveal how an Irish heritage was rediscovered because the story lived within a Nyungar community who had survived terra nullius and assimilation policies to return to their land at Badjaling.     

(Post)Colonial [1] Encounters: gendered racialisations in Australian courtrooms [2]

This article identifies how the Australian legal system has generated knowledge about ‘traditional’ gender relations in Aboriginal Australia. Using a sample of artefact cases from the Australian judicial system, constructions of Aboriginal gender relations are mapped. By tracing knowledge production in these cases, it demonstrates how the non-Aboriginal Australian legal system has fabricated its own versions of ‘Aboriginal Customary Laws’, or Aboriginal ‘traditions’ about violence committed by Aboriginal men, against Aboriginal women. (Post)colonial understandings about the Aboriginal ‘other’ have occupied spaces in legal understandings and then been enforced in law. The Australian judicial system itself is therefore guilty of perpetuating and privileging the ‘colonial’ in these encounters.     

Matter,Places, and Persons in Cahokian Depositional Acts

Artifact caching, soil layering, and other intentional depositional practices—archaeologically defined “ritual deposits” of the past—are especially prevalent during the Mississippian period. Employing a perspective of relational ontology, however, we interrogate the validity of a past partitioned into religious, political, and daily spheres. Rather, this perspective emphasizes the multi-experiential and multi-dimensional aspects of social life. Meaning, intentional depositional acts can no longer be usefully described as simply “sacred” or “ritual” practices. Rather, these deposits should be explored as experiences tied to multiple layers of social life, investigating the relationships constructed through such deposits between humans, nonhuman agents, and the landscape.     

Domestic destinies: colonial spatialities,Australian film and feminist cultural memory work

Elsa and Charles Chauvel's 1955 film Jedda was the first Australian feature film to cast Aboriginal actors in lead roles. The film was also unusual in the context of Australian film of the time for its rural domestic setting. Because the film explored the experiences of its lead character – Jedda – as an Aboriginal child adopted by a white woman, it is also one of the few films of the period to deal with colonial legacies in its attention to policies and practices of assimilation. The twin processes of racialisation and gendering of space in Jedda have been responded to by Tracey Moffatt in her surrealist short film Night Cries. This article uses the notion of intimate geographies to examine the production of relationships of power within domestic space that both films explore. The temporal and spatial practices deployed by the female figures within each film make visible a set of possible transformations of, as well as continuities within, enduring colonial power relations. Moffatt's retelling and respatialising of the Jedda narrative, however, is ultimately understood as a specifically feminist practice of cultural memory work, suggesting that struggles over memory are also struggles over place.     

Lex alterius: Using Law to Construct Confessional Boundaries

Historians and anthropologists are confronted with a persistent problem for which there is no clear solution: the conceptual tools which we use to attempt to understand cultures are themselves products of (often) the very cultures we are attempting to understand. Take “religion”. Boyarin ([2004]. “The Christian Invention of Judaism: The Theodosian Empire and the Rabbinic Refusal of Religion.” Representations 85: 21–57) has argued that the very concept of “religion” as we know it was a product of the fourth and fifth centuries, as bishops and emperors constructed Christianity as a religion (the true one, of course), and in counterdistinction constructed “Judaism” and “Hellenism” (or paganism) as “false” religions. For Boyarin, Judaism only becomes a “religion” when Christian authorities define it as one. The same could be said for the jumble of texts, beliefs and rituals that the English, upon arriving in India, lump together under the name “Hinduism”, which they turn into a religion. Building, defining and policing borders between confessional groups has been an important part of constructing identities—or visions of community—in various societies, in particular those ruled by Christians or Muslims, from the time of the fourth-century Christian Roman emperors. In this article, I examine how Christian and Muslim jurists of the fourth to eleventh centuries use law to define and police confessional boundaries, in particular how they attempt to limit interactions that could transgress or blur those boundaries: shared meals, sexual contact, syncretic practices.