The ritual dugong bone mounds of Koey Ngurtai,Torres Strait,Australia: Investigating their construction

The islands of Western Torres Strait, between Papua New Guinea and Australia, saw the emergence of ritual dugong bone mounds approximately 400 years ago. These mounds were used as a means to commune with, and as an aid for the hunting of, dugongs. This paper explores the bone contents of three dugong bone mounds on the small, uninhabited island of Koey Ngurtai as a means to determine their construction and in doing so to explore the historical emergence of ritual bone mounds associated with dugong hunting magic—and thereby to historicise ethnographically known cultural practices—in Torres Strait. Copyright © 2009 John Wiley & Sons, Ltd.     

Making tuba in the Torres Strait Islands: the cultural diffusion and geographic mobility of an alcoholic drink

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

Making Tuba in the Torres Strait Islands:

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

Ritual Mutilation of Europeans on the Torres Strait Maritime Frontier

Passage through the Torres Strait during the late 18th and early 19th centuries was a dangerous exercise for European mariners. Apart from a maze of largely unmapped reefs, mariners had to negotiate passage through waters inhabited by resident Indigenous communities who had acquired a reputation for brutal attacks and cruel treatment of castaways. This paper explores circumstances behind the murder and mutilation of crew and passengers by Torres Strait Islanders from five ships attempting to transit the Strait – Shaw Hormuzear/Chesterfield (1793), Charles Eaton (1834), Thomas Lord (1846), and Sperwer (1869). Using anthropological recordings from the late 19th century, these mutilations are recast as acts of ritual processing explicable with reference to Torres Strait Islander ontology. The circumstances that coalesced to precipitate these mutilations were complex and rare and ultimately unrepresentative of the majority of frontier interactions between European mariners and Torres Strait Islanders, which were generally friendly and mutually beneficial.     

Enmity and Amity: Reconsidering Stone-headed Club (gabagaba) Procurement and Trade in Torres Strait

Historical records for Torres Strait, including those from Haddon's 1898 Cambridge Anthropological Expedition, identify the Papuan mainland as the main trade source for stone-headed clubs (gabagaba). This view has persisted despite the contradictory facts that the Papuan lowlands are essentially devoid of stone and Torres Strait abounds in stone suitable for club manufacture. Not surprisingly, preliminary raw material findings for ethnographic and archaeological gabagaba in museums indicate that local Torres Strait manufacture was more significant than previously thought. Some of the early confusion over gabagaba sources probably reflects diffusionist assumptions that ‘superior’ cultural items, such as stone-headed clubs, must have moved from so-called ‘advanced’ Papuans to ‘less-developed’ Torres Strait Islanders. However, more significant is the lack of understanding of the multiple and complex roles of gabagaba in inter-group social relations which saw clubs moving between Islanders and Papuans through looting, trade and ceremonial exchange. Apart from their well-documented use as lethal weapons during head-hunting raids, I argue that gabagaba also had an important ceremonial role in exchanges between hostile groups aimed at cementing social alliances. Following post-contact disruptions to trading networks and inter-group hostilities, the social/ceremonial roles of gabagaba were emphasised while gabagaba production became less specialised.     

Whatever Happened in Torres Strait?: Interpreting the Anglican split of 1998

Recent movements within world Anglicanism towards a more democratic representation of the church are in contrast to Torres Strait Islanders' assertion of their own male-led conservative and hierarchical body. These characteristics have marked Torres Strait Island Anglicanism for many years. On the surface, the various strands leading to a conflict over a choice of leader in 1997 focused upon discordant relationships and faulty decision-making procedures, especially the surrender of the diocese of Carpentaria to the adjacent diocese of North Queensland and a subsequent choice of a bishop where Torres Strait clergy claimed that the terms of the surrender had been dishonoured. Yet below the surface, the cleavage between Island and European leadership was also a sign of the ideological shift which was occurring in the Anglican Church of Australia. Supported by European elements within that church opposed to the ordination of women, Islander clergy charged that the mainland body was deserting the faith and order of the 'church of the fathers'. With the Islanders newly empowered, as they perceived it, by the Mabo judgement of the High Court of Australia in 1992, their perception appears to have been that, in spirit, the mainland church denied what the High Court's decision recognised: the ultimate control by Islanders over their own affairs.     

Torres Strait and Dawdhay: Dimensions of Self and Otherness on Yam Island1

When Papua New Guinea attained independence two decades ago an absolute distinction was created between Papua New Guinea and the Torres Strait: Papuans were firmly placed in Papua New Guinea territory and Torres Strait Islanders in Australian territory. In constituting themselves as Torres Strait Islanders and more specifically as Australians, Yam Island people's contemporary expressions of their connection to, yet distance from, lowland Papua New Guinea can be best described as ambivalent, pulsing between identification and incorporation, distance and disavowal. I argue that this ambivalence is not an artefact of the establishment of the border per se, but rather it was through the establishment of the border that a new layer was added to Self and Other constructions by Yam Island people in terms of how they see themselves and their Papuan neighbours. The sometimes fraught nature of this relationship can be understood in light of the continuing socio‐political impacts of these international border lines on people who have recently combined a somewhat legalistic and political definition of themselves, and of Papuans, with perennial extra‐legal definitions. I suggest it is in isolating and exploring domains of interaction that we can see the fluidity and dynamism of Self and Other definitions in operation, and in so doing better appreciate their essential imbrication.     

Ritualized Middening Practices

Practice theory focuses attention on agency and the generative dimensions of sites and material culture in terms of social formation and reproduction. This approach is applied to the ritualization of midden deposits by Torres Strait Islanders of northeast Australia. Ritualization of middens was achieved by three depositional strategies of privileged differentiation: referencing of mortuary remains, discrimination of animal bones and mounding of deposits. In addition, ritualized middens were spatially separated into small residential mounds and large communal feasting mounds. Ritualized middening was part of a broader social process of maintaining the biographical status of midden materials as a dimension of community socialization, identify and cohesion.     

Towards and Integrated Sustainable Development Management Strategy for Torres Strait

Lying between mainland Australia and Papua New Guinea, Torres Strait is a region of high environmental value faced by a plethora of environmental management issues. Although the environment is protected to some extent by the Torres Strait Treaty, the situation is complicated by the desire of the traditional inhabitants for political and economic autonomy and by the involvement of three levels of government, two sovereign nations and a wide range of sectoral interests in environmental management. The failure to extend the moratorium on mining exploration and exploitation of the seabed may act as a catalyst for the development of an integrated and sustainable approach to environmental management in the region. Nevertheless, there are significant constraints which may prevent this. These include the politicisation of environmental issues, lack of effective environmental management at the local level and pressure for the exploitation of natural resources.     

Manuscript XXXIIThe Final Fate of the La Pérouse Expedition?The 1818 Account of Shaik Jumaul,A Lascar Castaway in Torres Strait

The final fate of the La Pérouse expedition is a mystery. In 1788 the frigates L’Astrolabe and La Boussole were wrecked on Vanikoro in the Solomon Islands. According to Vanikoro oral history, the survivors then left, approximately six months later, in a boat which they had built. They were never seen again. This paper reports the rediscovery of an 1818 Indian newspaper article, detailing the rescue in Torres Strait of a lascar named Shaik Jumaul, a castaway for four years on Murray Island (Mer). While on Mer he saw weapons and instruments that seemed not of English manufacture. The Murray Islanders informed him that these came from the crew of a vessel wrecked nearby some three decades earlier. No European ship is known to have been lost in Torres Strait in that period. Shaik Jumaul’s account points to the possibility that the La Pérouse expedition ended finally in northern Australia.     

Wangga: The Linguistic and Typological Evidence for the Sources of the Outrigger Canoes of Torres Strait and Cape York Peninsula

How an isolate distribution of the Austronesian outrigger canoe complex came into the possession of Pama‐Nyungan speakers of Cape York Peninsula and Torres Strait has long been obscured by the diverse typology and lexicons of these canoes. Here I pinpoint links between the typological variation and the distribution and ages of associated Austronesian loan words. These links implicate several Austronesian contact sequences, one in Torres Strait and another in southeast Cape York Peninsula, and point to speakers of Papuan Tip Oceanic languages as the main source. Some of these loan words reflect archaic forms of Papuan Tip words and are thus indicative of early contact dates. I suggest that the introduction of these canoes most likely involved past episodes of sustained trade engagement and/or small‐scale colonization by speakers of Austronesian languages.     

Reshaping governance in Torres Strait: The Torres Strait regional authority and beyond

Getano Lui (Jnr) suggested in his 1993 Boyer Lecture that it was time to ‘build a new framework’ for the Torres Strait and that this might be negotiated in time for the centenary of the Australian Constitution in 2001. This paper examines possibilities for reshaping governance in Torres Strait, particularly the idea of Torres Strait regional government. It does so in the light of the history of settlement and contemporary population characteristics in the Strait and also the history and development of local and regional structures of political representation. It pays particular attention to events leading up to the establishment in July 1994 of the Torres Strait Regional Authority (TRSA) within the Commonwealth Aboriginal and Torres Strait Islander Commission (ASTIC). Under the labels of other authorities, the marine environment, constituency and confederal representation, it also examines some key issues which are likely to arise in attempts to move beyond the present structures towards fuller regional government. Some consequences of one possible and likely approach to the constituency issue are explored and a brief concluding comment is made about the relationship between these developments in Torres Strait and interpretations of Australian federalism.     

The 1836 Lewis Collection and the Torres Strait Turtle-Shell Mask of Kulka

ABSTRACT

The fire that engulfed Sydney's Garden Palace building in 1882 also destroyed much of the ethnological collection of the Australian Museum. Among the objects presumed lost were items from the Lewis Collection, obtained in the Torres Strait in 1836. This collection constituted the museum's entire holdings from the region at that time and the earliest collection of Torres Strait objects held by any institution. This paper aims to bring renewed focus to the Lewis Collection by drawing attention to several largely forgotten items that had been transferred to Denmark prior to the fire, most notably a large turtle-shell mask currently on display at Copenhagen's Nationalmuseet. Expanding on a cryptic observation by Donald Fraser (1978), the argument is presented here that the mask is a surviving object from the Lewis Collection that originated from Aureed Island in central Torres Strait. It is a significant example of a material tradition unique to the region and is imbued with considerable ethnographic and historical importance.     

Participation and Representation in ATSIC Elections: A 10 Year Perspective

This paper examines participation and representation in ATSIC elections over the 10 year period since 1990. It attempts to identify patterns of participation and representation that seem to be emerging and what these might suggest about ATSIC's operation. By examining numbers of nominees compared to positions available, the paper suggests that ATSIC elected office has been fairly keenly and consistently sought and competed for by Indigenous people, though there may have been some slight initial reticence in the 1990 elections. By examining voter numbers and voter turnout, the paper suggests that voter participation nation-wide rose slightly from 1990 to 1996 and then largely stabilised in 1999. It also suggests that there have been significant variations from this national pattern at State and Territory levels and it explores some reasons for this. The paper also examines voter numbers and voter turnout at the ATSIC regional level since 1993 and finds that there has been much higher voter turnout in the sparsely settled regions of northern Australia and much lower voter turnout in the southern and urban areas. This is explained in terms of ATSIC program and expenditure priorities and in terms of polling place access. The final two sections of the paper examine the representation of women and Torres Strait Islanders among ATSIC elected representatives. Both are seen as significant issues which should be of some ongoing concern within ATSIC, alongside the issue of the southern/northern difference in voter participation.     

Geochemical provenience of 16th–19th century C.E. Asian ceramics from Torres Strait,northeast Australia

Existing insights into the history of southeast Asian contacts with northern Australia prior to British colonization in 1788 are limited to Macassan visitors and the trepang industry beginning in the early 18th century and perhaps 16th century. Neither historical nor archaeological evidence indicate extension of such contacts to Torres Strait of northeast Australia. To shed further light on this issue, a collection of 16 Asian ceramic sherds surface collected and excavated recently from the islands of Pulu and Mabuyag in Torres Strait were compared to a large database of Southeast and East Asian stoneware jars that are well characterised, elementally, typologically and chronologically. This comparison matched a number of sherds with two jar types with likely production origins in Thailand and southern China. While the surface collected sherds from Pulu sourced to Thailand date probably to the 19th century, the small glazed sherd from Mabuyag island is typical of a southern Chinese decorated jar type dating to c. 1500–1600 C.E. This Chinese sherd is the earliest known Asian artefact in Australia and parallels recent archaeological evidence on the antiquity of contacts between Macassan trepangers and Aboriginal Australians. It is unknown if the Chinese sherd came ashore to Mabuyag through direct contact with Asian traders or from a nearby shipwreck through salvage.     

Constitutional recognition and reform: developing an inclusive Australian citizenship through treaty

Eight years after the Expert Panel on Recognising Aboriginal and Torres Strait Islander Peoples in the Australian Constitution was established, institutional reform to empower Indigenous peoples in this country has not been realised. This article argues that the persistent failure to progress constitutional reform stems, in part, from dominant conceptions of Australian citizenship that deny Aboriginal and Torres Strait Islander peoplehood. It follows that meaningful institutional reform is possible only if Australian citizenship is reconceptualised in a manner that makes room for the distinctive status of Aboriginal and Torres Strait Islander peoples. Treaties offer a path forward to develop this new understanding of Australian identity and ground institutional reform.     

The Bishop of Carpentaria and the Torres Strait pearlers' strike of 1936

The exploitation of Islander pearl divers in Torres Strait and the Queensland Government's control of divers' wages was the major cause of a strike by 400 divers in 1936. The strike was also fuelled by overall discontent with the Queensland Government's rule and a desire to be free of the Queensland Protectors. An address in 1935 by Stephen Davies, Bishop of Carpentaria, urging the Commonwealth of Australia to strip Queensland and other states of management of Island and Aboriginal affairs provided the catalyst. Davies's Torres Strait Island clergy played a pivotal role in the resistance to state control. One lasting effect of the strike lay in the introduction of elected Islander councils in 1937, but what happened subsequently allowed the perpetuation of Queensland control through the new Department of Native Affairs. The results of the strike fell short of the complete transfer to the Commonwealth that the Torres Strait pearl divers and clergy had envisaged.     

Taphonomic and Methodological Perspectives of Leporid Hunting During the Upper Paleolithic of the Western Mediterranean Basin

Leporid (rabbit and hare) bones have been shown to yield important information about subsistence practices, mobility patterns, and demographic trends during the Paleolithic of the western and eastern Mediterranean regions. Studies of Spanish Paleolithic caves rich in rabbit bones suggest that residential mobility patterns influence the degree of leporid hunting through time. Studies of Paleolithic sites in the eastern Mediterranean suggest that leporids were hunted in large numbers only after population sizes and densities reached certain thresholds. This paper reviews and critiques these studies based on current taphonomic and ecologic information about leporids. Leporid hunting during the Upper Paleolithic of central Portugal is then discussed and compared to these existing models. These latter data suggest that rabbit hunting in central Portugal does not conform to any existing model, suggesting that local factors of leporid density and environmental conditions likely influenced the nature and timing of small game acquisition during the Upper Paleolithic.     

Women's Gift‐Fish and Sociality in the Torres Strait,Australia

This paper argues that women's everyday practice of sharing fish at Warraber Island (Torres Strait) can be understood as a form of moral transaction. Gift‐fish are shown to be ‘socially entangled’, a fundamental mode of expressing kin relatedness as well as providing an indication of the current state of such relations. Fish distribution is portrayed locally as both an instance of generosity and of obligation, demonstrating a person's desire to engage in socially valued behaviour or correct their past failings. Importantly, I suggest that fish‐giving (and receiving) has a distinctly generational character, carrying different emphases across one's life‐span. The paper reflects on the tensions involved in strategic efforts by women to reconcile their limited capacity to meet expectations from a wide range of kin and neighbours, while affirming idealised visions of communally shared moral values.     

Logistical mobility reduces subsistence risk in hunting economies

Increasing carnivory is frequently cited as one of the key trajectories in the course of hominin evolution, yet the ethnographic record demonstrates that hunting is a high-variance, risky strategy necessitating a fundamental re-organisation of the foraging pattern. Hunter-gatherers rely on intra-band sharing of hunted resources as well as inter-band insurance mechanisms to mitigate against the risk of resource failure. It is suggested that logistical mobility functions to increase encounter rates with both prey and representatives of neighbouring groups, and is thus a fundamental part of the hunting adaptation. Implementation of an ideal gas model of encounter rate demonstrates that, when logistical mobility is regarded as a basic group fission pattern, it increases encounter rates for all groups relying on greater than 34% hunting. This equates to a shift in the optimal hunting percentage, as defined by encounter rates, from 24% under residential mobility to 35% under a logistical mobility strategy. These results are discussed in relation to fission–fusion social systems in primates and social carnivores, with a view to highlighting the specific aspects in which these differ from human foraging strategies.