This study examines the concepts of authenticity involved in the production and consumption of tourist experiences in the East Kimberley region of northern Australia. It contrasts the notions of authenticity produced in this domain with those produced in the legal context of indigenous land claims made through the Native Title process (Native Title Act 1993) in Australia. Our aim in making this comparison is to develop a deeper understanding of how the place-images of tourism relate to the politics of land use and land tenure in the East Kimberley. Environment and Aboriginal culture are the two unique aspects of northern Australia most commonly commodified by the tourism industry. We concentrate on relationships between the tourism industry and Aboriginal culture in the East Kimberley using the term 'Aboriginal cultural tourism' to denote the packaging of Aboriginal culture for tourist consumption. We describe experiences and expectations of tourists, tourism operators and Aboriginal people from the Miriuwung and Gajerrong groups regarding Aboriginal cultural tourism. Drawing on a multi-method approach that includes interviews, field observations and survey techniques we examine how ideas of authenticity are formed and promoted and their potential for change. We then compare and contrast ideas of authentic Aboriginal culture produced within the tourism industry with those produced within a Native Title claim. Interrogated in this way, the concept of authenticity is interpreted as a socially constructed value that provides a means to understanding how Aboriginal cultural tourism and tourism more generally connects with broader spatial politics. Cette étude examine les concepts d'authenticité impliqués dans la production et consommation d'expériences touristiques dans la région de Kimberley Est, située dans le Nord de l'Australie. Elle compare les notions d'authenticité issues de ce domaine avec celle produites dans le contexte légal de revendications territoriales aborigènes, menées selon le processus de Status Aborigène (Native Title Act 1993) en Australie. Par cette comparaison, notre but dans est de développer une meilleure compréhension de la façon dont les images touristiques locales sont reliées aux débats politiques concernant la propriété et l'utilisation du sol dans la région de Kimberley Est. L'environnement et la culture aborigène sont les deux aspects uniques du Nord de l'Australie les plus couramment appropriés par l'industrie touristique. Nous nous concentrons sur les relations entre l'industrie touristique et la culture aborigène en utilisant le terme 'tourisme culturel aborigène' afin de dénoter comment la culture aborigène est présentée pour fins de consommation touristique. Nous décrivons les expériences et attentes des touristes, des guides et des aborigènes appartenant aux groupes Miriuwung et Gajerrong envers ce tourisme culturel aborigène. A partir d'une approche multiple incluant entrevues, observations de terrain et différentes techniques d'enquête, nous examinons comment s'effectue la formation et promotion du concept d'authenticité et nous analysons son potentiel de changement. Nous comparons et contrastons ensuite l'idée d'une authenticité culturelle aborigène émergeant de l'industrie touristique avec celle produite par le biais de revendication du Statut Aborigène. Dans cette approche, le concept d'authenticité est envisagé comme étant le résultat d'un processus social capable d'ouvrir des voies d'analyse sur les façons dont le tourisme culturel aborigène, et le tourisme en général, est relié à une politique de l'espace beaucoup plus large. Esta investigación examina los conceptos de autenticidad que corresponden a la producción y el consumo de experiencias turísticas en la región de East Kimberley en el norte de Australia. Compara las nociones de autenticidad producidas en este campo con aquellas producidas en el contexto legal de las reclamaciones de tierra indígena realizadas por el proceso de Título Nativo (Native Title Act 1993) en Australia. Con esta comparación pretendemos llegar a una comprensión más amplia de cómo las imágenes turísticas del lugar encajan con las políticas de uso de tierra y de tenencia de tierra en el East Kimberley. El medio ambiente y la cultura aborígena son los dos aspectos únicos del norte de Australia más frecuentemente mercanceados para el turismo. Enfocamos en la relación entre la industria turística y la cultura aborígena en el East Kimberley, utilizando el término 'turismo cultural aborígena' para indicar el empacamiento de la cultura aborígena para consumo turístico. Describimos las experiencias y las expectativas de turistas, operadores de viajes y gente aborígena de los grupos Miriuwung y Gajerrong con respecto al turismo cultural aborígena. Haciendo uso de entrevistas, observaciones del campo y encuestas analizamos cómo las ideas de autenticidad son formadas y fomentadas y su potencia para efectuar cambios. Después comparamos las ideas de lo que es la auténtica cultura aborígena generadas en la indústria turística con las ideas producidas en una reclamación de Título Nativo. Así interrogado, el concepto de autenticidad es interpretado como un valor de construcción social que nos ayuda a entender como el turismo cultural aborígena, y el turismo en general, enlaza con una política de espacio más amplia. 相似文献
In 1847, American painter George Catlin completed a series of paintings depicting La Salle's travels through North America, ostensibly at the request of King Louis-Philippe. This article argues that the La Salle series is an unusually coherent statement by Catlin about the value of the American wilderness and Native American culture for white America. A close examination of the paintings and Catlin's writing exposes the La Salle series as a reclamation project in which Catlin sought to rescue an imagined “pure” past at contact and preserve it in paint in order to make it available and useful to the present. 相似文献
Effective catchment monitoring requires an integrative approach for selecting remotely sensed data to monitor land‐cover change. Catchment analyses and monitoring requirements in the Maroochy and Mooloolah River Catchments (south‐east Queensland) were addressed by linking government and community information needs to appropriate scales of remotely sensed data and processing routines. A hybrid image classification approach applied to Landsat Thematic Mapper image data acquired in 1988 and 1997 provided catchment scale land‐cover maps (with accuracies of 73% and 84%). Land‐cover change maps derived from post‐classification comparison provided information on the spatial distribution and type of land‐cover changes between 1988–1997. Land‐cover change was dominated by activities related to urban residential expansion (suburban and rural residential) and agricultural expansion (sugar cane farms). Significant spatial variations in the geometric registration accuracy of the image data sets and classification accuracies produced moderate to low change detection accuracies. However, the framework and community consultation used for selecting and processing data ensured the resource managers and community groups were fully aware of the limitations of the land‐cover change mapping process and that the output images were suitable for incorporating in resource monitoring activities. 相似文献
Over much of the nineteenth century, recurring problems of covert and opportunistic conflict between settlers and Indigenous peoples produced considerable debate across the British settler world about how frontier violence could be legally curbed. At the same time, the difficulty of imposing a rule of law on new frontiers was often seen by colonial states as justification for the imposition of order through force. Examining all the mainland Australian colonies from the 1830s to the end of the nineteenth century, this paper asks how this contradictory dilemma played out through deployment of ‘native police’ and the ‘civilising’ role of legalised violence as a strategy for managing the settler frontier. In light of wider debate about a humanely administered empire, Australia’s first native police force established in New South Wales in 1837 was conceived as a measure that would assist in the conciliation and ‘amelioration’ of Aboriginal people. In the coming decades, other Australian colonies employed native police either as dedicated forces or as individual assistants attached to mounted police detachments. Over time, the capacity they held to impose extreme violence on Aboriginal populations in the service of protecting pastoral investments came to reflect an implicit acceptance that punitive measures were required to bring order to disorderly frontiers.
By tracing a gradual shift in the perceived role of native police from one of ‘civilising’ Aboriginal people to one of ‘civilising’ the settler state itself, this paper draws out some of the conditions under which state-sanctioned force became naturalised and legitimated. It concludes that, as an instrument of frontier management, native policing reflected an enduring problem for Australia’s colonial governments in reconciling a legal obligation to treat Aboriginal people as subjects of the crown with a perceived requirement to bring them under colonial authority through the ‘salutary lessons’ of legalised violence. 相似文献
This paper explores a conception of being Indian in New Orleans that complicates and localizes Indian histories and identities.
It poses that the notion of “being Indian” may be approached not only through the history and archaeology of persons but also
as an identity such that being Indian itself is an artifact produced by a wide range of people in the development of New Orleans
in the colonial and post-colonial periods. Employing a critical reading of intercultural relations, I explore archaeological
evidence that suggests colonial New Orleans was created in both Indian and non-Indian terms through exchange. In this process
archaeology shows that being Indian was part of a widely-shared colonial strategy that places a fluid Indian identity at the
center of local history. The paper also considers how the marginalization of Indian people in the early nineteenth century
was one way New Orleans and the greater southeast connected with dominant American sensibilities. Developing with the idea
of “prehistory,” nineteenth-century Native Americans were distanced as a cultural other and pushed to margins of New Orleans
society. The subsequent internal tensions of assimilation and removal derailed Indian challenges to White domination they
had employed over the previous 100 years. As this action coincides with the invention of American archaeology as the science
of prehistory, the paper concludes with a critical reflection on archaeological terminology.
Re′sume′ Cet article explore l’idée d’être Amérindien à la Nouvelle-Orléans qui rend plus complexes et plus spécifiquement locales
les histoires et caractères identitaires amérindiens. Il suggère que la notion d’ ? être amérindien ? peut être appréhendée
non seulement à travers l'histoire et l'archéologie des personnes, mais également par le biais d’une identité à proprement
parler, procédant de l’acceptation qu’être Amérindien est en lui-même une construction empruntant à un large éventail de personnes
de la région de la Nouvelle-Orléans durant la période coloniale et post-coloniale. Utilisant une lecture critique des relations
interculturelles, j'explore les faits archéologiques qui suggèrent que la Nouvelle-Orléans coloniale fut créée selon des principes
à la foi amérindiens et non amérindiens par l’entremise d’échanges. Dans ce processus, l'archéologie démontre qu' ? être amérindien
? faisait partie d'une stratégie coloniale largement utilisée et qui se servait d’une identité amérindienne polyvalente comme
point central de l'histoire locale. Cet article traite également de la fa?on dont la marginalisation du peuple amérindien
au début du 19ème siècle fut un moyen par lequel la Nouvelle-Orléans et plus largement le sud-est sont entrés en adéquation
avec la sensibilité américaine dominante. En même temps que se développait l’idée de ? préhistoire ?, les amérindiens du 19ième
siècle furent écartés en temps qu’? autre culture ? et repoussés aux marges de la société de la Nouvelle-Orléans. Les tensions
internes qui ont suivi, liées à leur assimilation et déplacement, ont entravées les efforts des Amérindiens contre la domination
des Blancs, efforts déployés au cours des 100 années précédentes. Ceci co?ncidant avec l’invention de l’archéologie américaine
comme la science de la préhistoire, cet article termine avec une discussion critique de la terminologie archéologique.
Resumen Esta ponencia explora una concepción de ser Indio/a en New Orleans que complica y localiza historias e identidades Indias.
Propone que se puede abordar la noción de “ser Indio/a” no sólo a través de la historia y la arqueología de las personas,
sino también como una identidad que hace que ser Indio/a sea en si mismo un artefacto producido por una amplia porción de
gente en el desarrollo de New Orleans en los períodos coloniales y post-coloniales. Usando una lectura crítica de relaciones
interculturales, exploro la evidencia arqueológica que sugiere que el New Orleans colonial fue creado en términos Indios y
no-Indios por el intercambio. En este proceso la arqueología demuestra que ser Indio/a era parte de una estrategia colonial
extensamente compartida que ubica una identidad India fluida en el centro de la historia local. La ponencia también considera
la manera como la marginalización del pueblo Indio al comienzo del siglo XIX fue una forma a través de la cual New Orleans
y el gran sudeste se conectaban con las sensibilidades norteamericanas dominantes. Al desarrollarse con la idea de “prehistoria”,
los Nativos norteamericanos del siglo XIX fueron distanciados como un otro cultural y desplazados a los márgenes de la sociedad
de New Orleans. Las tensiones internas subsiguientes de asimilación y extirpación torcieron el curso de los desafíos Indios
al dominio blanco que habían estado usando en los últimos cien a?os. Como esta acción coincide con la invención de la arqueología
norteamericana como la ciencia de la prehistoria, la ponencia concluye con una reflexión crítica de la terminología arqueológica.
The objective of the present study is to employ stable isotope ratio measurements (δ15N, δ34S and δ13C) of the nitrogen, sulphur and carbon in black powder (a mixture of saltpetre, native sulphur and charcoal) as a means of source identification. A sum total of 20 samples of historical black powder applicable to matchlocks were collected from six locations throughout Japan. This classic type of hand gun prevailed up to the introduction of the modern rifles, with quicker loading and higher efficiency, in the mid‐to‐late 19th century. δ13Ccharcoal carbon values showed the predominant use of C3 plants as a source material. Except for a few unusual samples with a probable exotic origin, δ15Nsaltpetre nitrogen values were largely consistent with those of domestic products using classical biotechnology. The isotopic analysis for native sulphur (δ34Snative sulphur) indicates a complicated marketing route. 相似文献
Taking a historical ethnomusicological approach, this article argues that shipboard and plantation music and dance practices cast new light on the ways South Sea Islanders (SSI) acted out agency and asserted new identities as they became tangled up in the dynamics of colonial encounters. Trading ships started to operate in Melanesia in the 1840s and island men were quickly attracted to the nautical life. Contact with the West brought opportunity but also exploitation when in 1863 the recruitment of Islanders for farm and plantation work in Queensland began. As they ventured into the unknown on recruiting ships, Islanders engaged in performance in order to establish cross-societal bonds with villagers from islands other than their own, and also with European sailors and settlers. Experimenting with any and all modes of sound making, SSI looked to music as a source of enjoyment and a means of individual and collective self-advancement. They took instruments, repertoire items, and gramophones back to their home islands as evidence of their familiarity with the wider world, and as creative resources to employ in the changing times ahead of them. Those who remained in Queensland at the beginning of the 20th century faced the challenge of how to integrate and indigenize the new musical ideas, and transform them into life – and community-sustaining expressions. 相似文献