Introduction: Representing Racial Issues

This paper seeks to show why there is a need to theorise race relations as a feature of white Australia's culture and as the context of Aboriginal lives. The violent drama of racial politics as glimpsed on the public media and as experienced by black communities all over the country, demands analytic attention. Anthropologists were once the experts on race, before the field lost its legitimacy. If we turn our attention to exposing the forms of colonial power that saturate Aboriginal social life, Australian anthropology may be saved from becoming an anachronism.     

Australindia: the geography of imperial desire

A tradition of imperial geographical fantasy fuses India and Australia. This paper discusses the strategic role these utopian proposals played in imperial erotics, in aiding the foundational ambition of empire, which is to connect. The proponents of these geographical hybrids (T.J. Maslen, W. Pickering and Thomas Livingston Mitchell) occupied very different positions in Greater Britain's colonial administration and the minority knowledges represented by their speculative overlays of India onto Australia circulated in very different cultural circles. The insider/outsider status of these ex-army, turned surveyors suggests a more complex ecology of alternative discourses circulating in the imperial imaginary: as proposals for future places, the schemes discussed in this article were fictions that aestheticized invasion, making it a metaphor for ultimate unity.     

Whatever Happened to the Mother? A New Look at the Old Problem of the Mother's Brother in Three New Guinea Societies: Gimi,Daribi, and Iatmul

Kinship systems cannot be analysed as straightforward translations of the ‘facts of nature’ when those facts are limited to the production of a child by a heterosexual couple. Based upon analyses of three New Guinea societies (Gimi, Daribi, and Iatmul), I suggest that kinship systems take account – often by denying – certain ‘facts’ of human reproduction when those facts are extended beyond coitus and parturition to include both the very long period of infantile dependence upon one significant caregiver (always the mother in the societies in question and nearly universally) and the subsequent requirement for the child to be extracted from a dyadic maternal universe. Separation from mother is as critical to the survival and development of the individual as is the original prolonged and intense attachment to her. The question, then, is not whether indigenous peoples accurately understand coitus and conception – they do – but rather the ways in which they manipulate that knowledge in rules and rites of kinship in order to manage the growth and development of a child long after parturition. Rules of kinship and social relations neither ignore nor exist apart from theories of procreation as many anthropologists now claim. Rather, it is precisely because theories of procreation indicate and idealise the flow of bodily substance during coitus and pregnancy that they serve as organisational premises for social relations. The fact that kinship is a symbolic construction does not mean that it is wholly ideological nor, like a language, free to vary in ways that are arbitrary and unconnected to the ‘facts of life’ as Westerners understand them. Even when interlocutors openly deny such understanding and knowledge, especially of the male role in coitus and conception, evidence to the contrary is abundantly provided in myth, ritual, and indigenous theories of procreation. What kinship systems often do show, however, is a strategic denial of the role of the mother who, upon deeper understanding of indigenous concepts of procreation, turns out to be a ‘sterile vessel’ or without substantial contribution to her child. I illustrate this premise by extending earlier analyses of Gimi kinship and reexamining certain materials on neighbouring Daribi provided by Roy Wagner and on Iatmul peoples of the Sepik River as originally described in Naven by Gregory Bateson eighty years ago.     

The exploitation of marine resources at Saruq al‐Hadid: Insights into the movement of people and resources in Bronze and Iron Age south‐eastern Arabia

Marine resources were an integral and consistent component of subsistence strategies employed in south‐eastern Arabia throughout late prehistory. Of particular interest is the movement of these resources from the coast to interior sites and the implications of this movement for transhumance and trade in the region during this period. Marine species were frequently identified in the faunal assemblage from the inland site of Saruq al‐Hadid, dating from the Bronze Age to Early Iron Age (c.2000–c.800 BCE). This included marine fish species, along with two cormorant species (Phalacrocorax sp.) and several fragments of dugong (Dugong dugon). Twenty‐seven families of marine shell were also identified in the remains recovered from the site. The presence of these remains at this inland site demonstrates that resources were frequently moved from the coast to the interior throughout Saruq al‐Hadid’s occupation, indicative of their enduring significance in subsistence strategies employed at the site. This paper presents the results of zooarchaeological analysis of these remains and discusses the significance of their presence at Saruq al‐Hadid, with reference to subsistence, craft production and intra‐regional exchange during the Bronze and Iron Ages.     

Predicting Regional Self‐Identification from Spatial Network Models

Social scientists characterize social life as a hierarchy of environments, from the microlevel of an individual's knowledge and perceptions to the macrolevel of large‐scale social networks. In accordance with this typology, individuals are typically thought to reside in micro‐ and macrolevel structures, composed of multifaceted relations (e.g., acquaintanceship, friendship, and kinship). This article analyzes the effects of social structure on micro outcomes through the case of regional identification. Self‐identification occurs in many different domains, one of which is regional; that is, the identification of oneself with a locationally associated group (e.g., a “New Yorker” or “Parisian”). Here, regional self‐identification is posited to result from an influence process based on the location of an individual's alters (e.g., friends, kin, or coworkers), such that one tends to identify with regions in which many of his or her alters reside. The structure of this article is laid out as follows: initially, we begin with a discussion of the relevant social science literature for both social networks and identification. This discussion is followed with one about competing mechanisms for regional identification that are motivated first from the social network literature, and second by the social psychological and cognitive literature of decision making and heuristics. Next, the article covers the data and methods employed to test the proposed mechanisms. Finally, the article concludes with a discussion of its findings and further implications for the larger social science literature.     

Teaching Indigenous geography in a neo-colonial world

Australian universities are increasingly embedding Indigenous content and perspectives within curriculum to promote Indigenous cultural competency. We present teaching challenges in an Indigenous geography course designed to present an engaged, intercultural learning experience. We critically reflect on student evaluations, informal discussions and observations to complement scholarly debates. Course design and delivery was seen as stimulating and illuminating in terms of course content. While diversity of student cohorts, backgrounds and learning styles remain challenging, the romanticism of some students can override critical engagement with the geographical context of the course material and their positionality. There remains a tendency in both student constructions and the geographical literature to create an Indigenous/non-Indigenous binary that not only essentializes both, but can be culturally unsafe for Indigenous students. Both Indigenous and non-Indigenous students may share a sense of pessimism in confronting apparently unstoppable development and environmental destruction. We argue for scholarship around the fundamentally intercultural nature of coexistence to contextualize the spatial diversity of Indigenous lives in landscapes, currently obscured by dominant constructions of Indigeneity. Critical reflection on settler educators’ and learners’ positionalities with respect to neocolonial structures will help to transcend both essentialism and pessimism.