ANTH305

Culture, Care and Country: Australian Indigenous Peoples and Settler Society

Unit Outline Semester 1, 2012

Course Times: Lecture, Monday 2:00-4:00 C5A 313 Tutorials, Monday 11:00-12:00 W5A 105 Monday 4:00-5:00 C4A 320

Convenor: Dr. Daniel Fisher Department of Anthropology Maquarie University Room: W6A 605 Phone: 9850 8026 Email: [email protected] Consultations: Formal times to be announced (Other times by appointment only)

Tutor: Anupom Roy [email protected]

Guest Lecturer: Dr. Georgia Curran [email protected]

Copyright. This outline, unit program, description of lectures, tutorial outline and any appended material other than material already published or in the public domain, or authored by other members of the Department of Anthropology, remain copyright Daniel Fisher and Macquarie University and cannot be reproduced in whole or in part without written permission of the Copyright Holder.

1 This Unit Outline includes the following information:

o Recommended and required readings o Assessment requirements and dates o Marking scale o Plagiarism statement o Lecture program o Weekly tutorial topics and readings

This unit aims to provide an introduction to the Aboriginal cultures of Australia – their origins, histories, and current circumstance. Underlying the rationale of the lecture program is the view that the contemporary situation of both so-called 'remote' Aboriginal people and urban and suburban communities and kin groups cannot be understood without knowledge of pre-colonial and early colonial cultural, economic and social forms. Hence, we will explore current issues against the background of the deep historical perspective of human presence in Australia. A second underlying theme of the course is that neither Indigenous nor settler Australian societies can be understood without a recognition of their profound historical relation and the emergent shapes that Indigenous belonging and public culture have subsequently taken. Specific topics to be covered include: life perspectives and practices of hunters and gatherers; the land-people connection (cosmology, totemism and territorial organization); first contacts and the impact of European settlement; urban Indigenous communities and struggles over public space; painting, music, and historically dynamic Indigenous expressive practices; and forms of Indigenous activism and engagements with the Australian state over the care of children, economic possibilities, and land rights and Native Title.

Importantly, knowledge about Aboriginal people has its own history that in turn is inflected by scholarly and political developments. You will learn something of this history as we consider the turn towards collaborative research, shifts in the position of the inquiring and publishing anthropologist, and forms of self-representation by Aboriginal peoples.

Please note: A commitment to reading and to lecture and tutorial attendence is essential. The lectures require more than passive listening. You will be expected to actively participate in discussions that may evolve. No prior knowledge of Aboriginal societies will be assumed and theory required for this unit will be taught in the context of lectures, tutorials, and course readings.

There is no one set text for this unit but the weekly Required Readings are available in bound form for purchase from the Book Shop. Lectures, tutorials, the essay and exam are based on these readings and associated lectures.

Required Reading: Unit reader for purchase from the Book Shop.

Recommended Background Readings: These recommended books and the additional references listed below offer very different perspectives on Aboriginal societies in Australia. Though none of these will be sufficient for our purposes on its

2 own, taken together they can provide valuable support for essay writing and tutorial preparation.

(1) Berndt, RM and CH, 1982, The World of the First Australians, revised edition, Lansdowne Press: Sydney. (Older quasi handbook of Aboriginal Studies that covers some historical aspects of the anthropology of Aboriginal societies. The appendix outlines history of anthropological research in Australian Aboriginal societies up until the 1970s.)

(2) Perkins, Rachel and Marcia Langton, eds. 2008. First Australians: An Illustrated History. Miegunyah Press. (A copiously illustrated account that draws primarily, though not exclusively, on the work of Aboriginal scholars, activists, and media producers. Its historical perspective usefully contrasts with other, recent popular accounts such as Kenneally 2009 and Clendinnen 2005).

(3) Munn, ND, 1973, Warlpiri Iconography: Graphic Representations and Cultural Symbolism in a Central Australian Society, Cornell University Press, Ithaca. (A ground breaking work on Aboriginal art that analyses a graphic system and how the Warlpiri use signs and symbols in relationship to the social and cultural context at large.)

(4) Biskup, P. 1973. Not Slaves, Not Citizens: the Aboriginal Problem in Western Australia 1898-1954. Queensland: University of Queensland Press.

(5) Healey, J. editor, The Stolen Generations. 2001. Rozelle, NSW: Spinney Press.

(6) Broome, R. 1994. Aboriginal Australians. Black Responses to White Dominance 1788-1994. Second Edition. New South Wales: Allen & Unwin.

(7) Attwood, B.2004. Rights for Aborigines. Allen and Unwin.

(8) Cowlishaw, Gillian. 2009. The City’s Outback. UNSW Press. (A recent, important Anthropological monograph focussed on Urban Aboriginal people. The work entails an ethnographic study of Aboriginality and social relations in Mt. Druitt, in Sydney‟s Western Suburbs.)

(9) Grossman, Michele, ed. 2003. Blacklines: Contemporary Critical Writing by Indigenous Australians. Melbourne University Press.

(10) Altman, R. And M. Hinkson, eds. 2007.Coercive Reconciliation: Stabilise, normalise, exit Aboriginal Australia. Arena Publications. Altman AND their 2010 collection, Culture Crisis: Anthropology and Politics in Aboriginal Australia. UNSW Press.

NB: Important scholarly journals you might also consult and which extensively cover Aboriginal issues are Oceania (University of Sydney), Anthropological Forum (University of Western Australia), Aboriginal History (ANU), and Australian Aboriginal Studies (Australian Institute of Aboriginal and Torres Strait Islander Studies).

3 Course Structure: 2-hour lecture (or 1 hour lecture + 1 hour film), 1 hour tutorial per week. Attendance at both lectures and tutorials is required.

Assessment: There are four forms of course assessment:

(i) Lecture and tutorial attendance, preparation and participation 10% (ii) Tutorial presentation 10% (iii) Essay 40% (iv) Take Home Exam 40%

(i) Lecture and tutorial attendance, preparation and participation 10% Some lectures invite your participation in the form of responses to questions and arguments. Tutorials offer a context for open discussion on an informed basis. In addition to working closely through allocated readings, there will be ample time for questions and ideas you may have as a result of thinking through the lectures, readings, and films. The films and other media that we will review are required aspects of the course. They make arguments, represent points of view, have authors, and which we will place in conversation with our course readings and lectures.

Regular attendance is compulsory and marked.

You are required to prepare for each weekly tutorial by completing the required readings from the detailed list below. These readings are all available in the Unit Reader but are also supplemented by recommended readings that will be placed on reserve. You should come to tutorials prepared to discuss the required texts (as well as the lectures and films). Your mark is based on your ability to demonstrate your comprehension of the material through active tutorial participation – that is, by stating points of view, raising questions, and analysing the material.

(ii) Tutorial presentation 10% In addition to weekly reading, students are also required to prepare and present one of the tutorial topics set out below. For this you are encouraged to also consider one or more of the Recommended Readings.

Your presentation will be assessed in terms of how well you are able to communicate the main ideas of the texts and how much you are able to develop your own arguments. An interactive format involving your fellow students is encouraged for your presentation. In effect, you will be leading a discussion. Your presentation should provoke questions and debate and be thoughtful, lively, and perhaps even use a variety of media.

Hence, you should spend some time thinking about how to present your material (form) in addition to doing the research (content). You may want to prepare overheads

4 of your main points, photocopies for distribution, show videos or play tapes, etc. You may want to ask students to prepare (the week in advance) by reading material in addition to the set readings.

Presentations should be no longer than 15 minutes in total – the rest of the tutorial should then be a discussion led by you. It is your responsibility to ask questions or alternatively respond in such a manner that the opinions of others are considered, as well as ensuring that the relevant material is discussed.

If it is your assignment week to present and you are unable to attend, you must notify your tutor or instructor in advance and also provide a medical certificate (or other written evidence) of your reason for missing the presentation.

(iii) Essay (approx. 2,000 words) 40% Weekly tutorial topics provide broad research areas for your essay. This is a research paper for which questions, with additional literature, will be distributed closer to submission date. You should either choose as your topic one of the tutorial topics, or one of the research questions. (If choosing a tute topic, this must be different from the topic you presented on.) Independent research topics are also encouraged, but must be approved in writing with preliminary bibliography attached at least two weeks prior to the due date. Not all topics will be approved)

It is expected for essays that students familiarise themselves with the majority of readings set for the chosen topic. However, you should not confine yourselves to the set readings alone. A great deal of cross-over occurs between topics and students are encouraged to pursue inter-relationships between tutorial readings, and to also follow up issues and topics on the Web, newspaper articles, radio programs, films, the supplementary readings, etc. The weekly tutorial readings in the Unit Reader provide the main background references for all of the research topics, tute or set, and should be referenced appropriately in your essay.

Due Date: Wednesday 16 May, week 10.

NO EXTENSIONS unless accompanied with appropriate documentation. Those wishing to obtain an extension MUST have notified course convenor and/or tutor in writing and in advance. Penalties will apply to late work received without an extension.

(iv) Take Home Exam 40% The exam will be both short answer and essay based and will cover the films, lectures and tutorial readings in the course.

The exam will be distributed on Monday 3 June in Week 13 and is to be returned by the following Monday, 10 June, 5:00pm. As this is an exam, there can be NO EXTENSIONS or late acceptances.

NB: It is a requirement of the Division that every student keeps a copy of all written work they submit. In the event of work being lost, or should there be any other

5 discrepancy regarding the submission of your work, you must be able to present a copy. If you cannot present an additional copy, no consideration will be given and you necessarily forfeit all marks for the assignment. Essays and exams are to be submitted to W6A Level 1 (ground floor). Fill in and attach cover sheet and place your essay/exam into the allocated box for Anth384.

Cover sheets are available for download from the Department of Anthropology website and here: http://www.arts.mq.edu.au/current_students/undergraduate/admin_central/co versheet

All four assignments must be completed in order to pass the course.

Plagiarism Statement Plagiarism is a serious matter and will be treated as such by the Division. It is important the you understand what plagiarism is and the nature of the penalties it incurs. A full outline of the Division‟s policy on plagiarism can be found at http://www.scmp.edu.au/postgrad.html. It is expected that every student familiarise themselves with this policy.

Marking Scale Your work in this course will be assessed in terms of the following scale:

P = 50-64% The average mark. For competent, descriptive work. Identifies and reiterates the main arguments and analyses from the readings.

Cr = 65-74% Work which is more analytical; which may question and debate; appreciate and utilise theory; draw comparisons and makes connections between varying models, methods, and positions.

D = 75-84% For very inquisitive and connective work. The analysis may exceed the terms set by the readings and is original and imaginative in argumentation.

HD = 85-100% For highly imaginative and exceptionally articulated intellectual work that displays such marked excellence that it deserves the highest level of recognition.

6 Class Program (overview)

Week 1, February 26: Introduction: From Time Immemorial? Daniel Fisher

Week 2, March 5: Hunter Gatherer Societies, Kinship Polities, or what? Daniel Fisher

Week 3, March 12: Aboriginal Cosmologies Georgia Curran

Week 4, March 19 First Contacts: From Terra Nullius to Two Laws Georgia Curran

Week 5, March 26 What is language in Aboriginal social life, in our own? Daniel Fisher

Week 6, April 2 From Colonial Contact to Cultural Politics Georgia Curran

**Easter Break

Week 7, April 23. Substance Misuse Georgia Curran

Week 8, April 30: Struggles in and for Town Space Daniel Fisher

Week 9, May 7: Stolen Generations and Emergent Identities Daniel Fisher

Week 10, May 14. Reading Week, no lectures, no tutorials

Week 11, May 21: Ritual, Performance, or Art? Daniel Fisher

Week 12, May 28: Aboriginal Music: Songlines, politics, and personhood Georgia Curran

Week 13, June 4: Gender, generation, and the emergency response Georgia Curran

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Part One: Aboriginal Society, Cosmology, Cultural Difference

Week 1, February 27: Introduction: From Time Immemorial?

Introduction to the unit, its scope and aim. Explanation of requirements and student assessment. We will discuss the readings, some conceptual and representational problems we will face, and the history of research in Australianist Anthropology and Aboriginal Studies.

Readings: Anderson, Ian. 2003. “Introduction: The Aboriginal Critique of Colonial Knowing,” in M. Grossman, ed. Blacklines: Contemporary Critical Writing by Indigenous Australians. Pp. 17-24. Melbourne University Press. Dodson, Michael. 2003 “The End in the Beginning: Re(de)finding Aboriginality. In M. Grossman, ed. Blacklines: Contemporary Critical Writing by Indigenous Australians.” Pp. 25-42. Melbourne University Press.

Week 2, March 5: Economics, Land, and Social Organization: Hunter Gatherer Societies or Kinship Polities?

In order to build a foundation for discussing specific elements of Aboriginal societies across time, it is necessary to first ask a number of basic questions: What does it mean to be hunter-gatherers? How can we grasp their relationship to the world? How can we understand the links between culture, mobility, 'natural' resources, and human experience?

Readings: Myers, Fred.1982. “Always Ask: Resource Use and Land Ownership.” In N. Williams and E Hunn, Resource Managers: North American and Australian Hunter Gatherers, pp. 173-195. Boulder: Westview. Sahlins, M. „The Original Affluent Society,‟ in his Stone Age Economics, pp. 1-39. Chicago: Aldine Atherton, Inc. Recommended: Mulvaney, J. & J. Kamminga 1999. “Subsistence and Reciprocity”, in Prehistory of Australia. New South Wales: Allen & Unwin. Pp. 79-102.

Week 3, March 12: Guest Lecturer, Dr. Georgia Curran Aboriginal Cosmologies: Time, Space, and Social Relations

Having explored some existential bases of hunter-gatherer life in the previous week, we now turn towards the Aboriginal world-view or cosmology and its embodiment and objectification in ritual and social relations. As anthropologists have long identified and Aboriginal people strongly assert, the living land created by ancestral beings is the cornerstone of their self- understanding. Anthropologists speak of a totemic system or the Dreaming. What exactly is meant by 'totemism', 'landscape' and 'Dreaming'? How do these concepts help us to understand different understandings of emplacement, belonging, and social relations?

8 Readings: Stanner, W.E.H. (1953) The Dreaming. Swain, Tony and Gary Trompf: „Tradition,” in their The Religions of Oceania, pp. 19-47. Dussart, Francoise. 2005. “Big Businesswomen” in Aboriginal Religions in Australia: An Anthology of Recent Writings. Burlington, VT: Ashgate.

Week 4, March 19: Guest Lecturer, Dr. Georgia Curran First Contacts: From Terra Nullius to Two Laws

This week we discuss early colonial relations, questions of conquest and ownership, and begin to explore the great shift from early colonial figures of terra nullius to later imaginings of the „Two Laws‟ that are said to apply in Indigenous Australia. To do so we ask, how did Aboriginal people experience first contact? Why did European soldiers and colonists imagine that the land was „unowned‟? How did intercultural relations begin to shape the experience of country and place for both Aboriginal people and settlers?

Readings: Langton, Marcia. 2008. „They made a solitude and called it peace‟, in Perkins, R and M. Langton, eds. First Australians, pp. 3-20, 25-61. Miegunyah Press. Kimber, Dick. 2008. The Sea met the Desert, and the Desert Met the Sea, in Perkins, R and M. Langton, eds. First Australians, pp. 174-223. Miegunyah Press.

Week 5, March 26 The social life of speech: What is language in Aboriginal social life, in our own?

In this lecture we discuss the distinct understandings of language that obtain across Indigenous Australia. We delve into anthropological approaches to linguistics and language in social context to place languages and their workings in history and in cultural and comparative context.

Readings: von Sturmer, John, 1981, 'Talking with Aborigines', Australian Institute of Aboriginal Studies Newsletter, 15, pp. 13-30. Stanner, W.E.H. 1937. Aboriginal Modes of address and reference in the northwest of the northern territory. Oceania 7:300-315,

Tutorial: How might language shape our own thoughts and experiences of the world? How might the social norms governing how we use language collude in this shaping?

9 Week 6, 2 April, Guest Lecturer, Dr. Georgia Curran From Colonial Contact to Cultural Politics

Readings: Morphy, Howard, '"Now you understand": an analysis of the way Yolngu have used sacred knowledge to retain their autonomy', in Nicholas Peterson and Marcia Langton, eds, Aborigines, land, and land rights, Australian Institute of Aboriginal Studies, Canberra, 1983, pp. 110-133.a Merlan, Francesca. Caging the Rainbow, pp. 149-181

Recommended: Povinelli, Beth. 2006. “Fiding Bwudjut: Common Land, Private Profit, Divergent Objects,” in Lea, Tess, Emma Kowal and Gillian Cowlishaw, eds. Moving Anthropology: Critical Indigenous Studies. Pp. 147-165. Charles Darwin University Press.

Tutorial From the early 1970s until the early 1990s, Aboriginal efforts to secure recognition of their prior occupation and status as land owners made strides at state, territory, and national levels, most prominently in light of the Land Rights Act, NT (1976) and the Mabo ruling that led to Native Title legislation. The readings provide information in relation to the politics of recognition and what it has come to stand for. Why are land rights and sacred sites legislation so important to Aboriginal people? Do you think that Mabo fostered European understanding of Aboriginal land tenure? Does native title offer a way for European and Aboriginal reconciliation? What are some ways we might think of the unintended consequences of native title legislation for Indigenous identities and senses of belonging?

**** 9 & 16 April RECESS, no lectures and tutorials ****

Week 7, April 23. Dr. Georgia Curran Substance misuse

Over the last few hundred years alcohol and other drugs, have come to be widely used across Aboriginal societies. So much so that they have come to form part of a stereotype of Aboriginal people for much of the mainstream Australian population. The misuse of these substances is not just a health issue but also threatens to destroy aspects of the social fabric within Aboriginal settlements which often have small populations of closely related kin. Dispossession, colonisation, low socio-economic status and rapid social change are reasons often given for this situation but with further analysis these issues appear to be much more complex. In this lecture we will discuss the social, cultural and physical environments that are triggering the misuse of substances in Aboriginal settlements, touching in particular on the concerns of the younger population.

10 Tutorial readings

Brady, Maggie (1990) Alcohol Use and Its Affects Upon Aboriginal Women. In Alcohol and Crime,pp. 135-147, edited by Julia Vernon. Canberra : Australian Institute of Criminology. http://www.aic.gov.au/publications/previous%20series/proceedings/1- 27/~/media/publications/proceedings/01/brady.pdf

Brady, Maggie (1992) Heavy Metal: The social meaning of petrol sniffing in Australia. Aboriginal Studies Press, Canberra. (Chapter 1: An Overview of Aboriginal Substance Use pp. 9-18)

Ray, Tristan 2007 Youth Well-being in Central Australia. In Coercive Reconcilation: Stablise, Normalise, Exit Aboriginal Australia, pp.195-203, edited by Jon Altman and Melinda Hinkson. Arena Publications Association.

Week 8, April 30: Struggles in and for Town Space

Aboriginal people have long lived in urban spaces. And from the first months of colonial settlement in the South East to the first years of the 21st century in the Northern Territory, Aboriginal occupation of town and city spaces has also presented challenges to the sensibilities and ideologies of occupation of settler Australians. This week we explore the history of Aboriginal Australian occupation as „fringe dwellers‟, „long grass campers‟ and urban aboriginal „traditional owners‟. In exploring the diverse communities and Aboriginal peoples that live in cities and towns, we will ask several questions: What kinds of Aboriginal practices have been brought to town, and how do they reshape the way we imagine Australia‟s urban spaces? How might the negotiation between different Aboriginal people‟s newly brought together in urban space, give us insight into particularly Aboriginal ways of „owning‟, relating to, and occupying particular places? How do these groups continue to challenge and shape the ways that urban space is considered and governed in places such as Perth, Darwin, or Brisbane?

Merlan, Francesca. 1998. Caging the Rainbow. Pp. 182-208. University of hawa‟i Press. Lea, Tess. 2006. “Cars, Corporations, Ceremonies and Cash: Hidden Co- dependencies in Australia‟s North.” In Tess Lea, Emma Korval, and Gillian Cowlishaw, eds. Moving Anthropology: Critical Indigenous Studies. Charles Darwin University Press. Jacobs, Jane. 1996. “Urban Dreamings,” in her Edge of Empire: Postcolonialism and the City. Pp. 103-131. London and New York: Routledge.

Week 9, May 7: Stolen Generations and Emergent Identities

In this lecture we deal with the issue of the stolen generation, its reasons and social impacts, and its social life in the form of remembrance, affect, and expressive culture. We explore the historical events and their diverse motivations, giving precedence to Indigenous understandings and experiences of state practices. We do so in the context

11 of critical writings from the present and will keep one eye on the meaning of this history for contemporary cultural politics.

Readings: Healey, K. (1998) “Stolen Identities”, The Stolen Generation: Issues in Society. Volume 91. Australia: Spinney Press. pp. 11-16. Human Rights an Equal Opportunity Commission. June 1997 “Questions and Answers about „Stolen Generation‟”, The Stolen Generation: Issues in Society. Volume 91. Australia: Spinney Press. pp. 16-20. Human Rights an Equal Opportunity Commission. April 1997 “The Effects of Separation from the Indigenous Community”, The Stolen Generation: Issues in Society. Volume 91. Australia: Spinney Press. pp. 32-35. Attwood, Bain. 2001. “Learning about the Truth”: The Stolen Generations Narrative. In Telling Stories: Indigenous History and Memory in Australia and New Zealand. B. Attwood and F. Magowan, eds. Pp. 183-212. Crows Nest, Australia: Allen and Unwin.

Films: Link Up Diary (1987) Yellow Fella (2005) Rabbit Proof Fence (2002)

Week 10, May 14. Reading Week

Week 11, May 21: Ritual, Performance, or Art? Questions of expressive culture.

Aboriginal societies are characterised by numerous art forms which have deep spiritual significance. Historically painting has been done on sand, bark, and on people‟s bodies, and frequently has given pictorial and material form to significant aspects of dreaming myths. These longstanding practices can be interestingly juxtaposed with western practices. However, Indigenous painters also use boards, canvasses, cars, doors, and and many other media for painting as they contribute to a rich Indigenous art world. This lecture gives some of the constituting themes of Aboriginal art, and discusses the intercultural implications and issues it has raised in worlds of both anthropology and fine art.

Readings:

Morphy, Howard. 1994. From Dull to Brilliant: The Aesthetics of Spiritual Power Among the Yolngu. In J Coote and A. Shelton, eds. Anthropology, Art, and Aesthetics, pp. 181-208. Myers, Fred. 1991. Representing Culture: The Production of Discourse(s) for Aboriginal Acrylic Paintings.

Recommended: Munn, N. (1973) “Categories of Ancestral Designs and their Functions”, Walbiri Iconography: Graphic Representation in a Central Australian Society. Chicago: University of Chicago Press. pp. 32-57.

12 Eikelkamp, Ute. „We make lines, follow this direction, then I look and go the other way: Excerpts from an Ethnography of the Aesthetic Imagination of the Pitjantjatjara. In Heyd, T and J. Clegg, eds. Aesthetics and Rock Art, pp. 143- 158. London: Ashgate. Myers, F. 1999. “Aesthetic Function and Practice: A Local Art History of Pintupi Painting,” in H. Morphy and M. Boles, eds. Art from the Land. University of Virginia Press.

Week 12, May 28: Dr. Georgia Curran Aboriginal Music:

WEEK 12 Aboriginal Music: Songlines, politics and personhood In Aboriginal societies, music has the power to have a profound impact on the social and physical world. Songs, used appropriately in their ritual context, can change the world such that there are songs that make boys into men, songs that make it rain, songs that make people fall in love and songs that can cure a sick person. In this lecture we will discuss these traditional forms of Aboriginal music and their place in ceremonies. We will also discuss more popular forms of contemporary music that form part of Aboriginal identities and are as such politically powerful.

Tutorial readings Ellis, C. (1994) Introduction: Powerful songs: Their placement in Aboriginal thought. The World of Music 36, 3-20.

Toner, P. (2004) History, Memory and Music: The Repatriation of Digital Audio to Yolngu Communities or Memory as Metadata. Mills SCP School Meeting Room, PARADISEC. http://ses.library.usyd.edu.au/bitstream/2123/1518/1/Toner%20rev1.pdf

Von Sturmer, John (1987). “Aboriginal Singing and Notions of Power,” in Margaret Clunies Ross, Tamsin Donaldson, and Stephen Wild, eds. Songs of Aboriginal Australia, pp. 63-76. Oceania Monograph 32.

Week 13, June 4: Dr. Georgia Curran Gender, generation, and the ‘Emergency Response’

This week we explore different aspects of the lives of Aboriginal women in both „classical‟ and contemporary society. In our lecture we will examine a recent Australian public crisis over the attribution of land rights in South Australia, and the central, and contested status in this case of women‟s ritual knowledge and rights to country. We will also draw on this comparative and historical discussion to examine the gendered attribution of agency and responsibility in the Federal government‟s „emergency response‟. How can we understand the intervention as coterminous with a longer history of Australian „interventions‟ in Aboriginal Australia? What have been some of the unforeseen consequences of this more recent intervention? Why might some support, and others reject, its premises?

Readings:

13 Barwick, Diane. 1970.“And the Lubras are Ladies Now” in F. Gale, ed. Women’s Role in Aboriginal Society, pp. 30-38. Canberra: Australian Institute of Aboriginal Studies. Bell, D. (1981) “Women‟s Business is Hard Work: Central Australian Aboriginal Women‟s Love Ritual”, Signs 7 (2):314-337.

Recommended: Moreton-Robinson, Aileen. 2003. Tiddas Talkin‟ up to the White Woman: When Huggins et al. took on Bell,” in M. Grossman, ed. Blacklines. Pp. 66-77. Melbourne University Press. Bell, Diane and Topsy Napurrula Nelsson, 1989. Speaking about Rape is Everyone‟s Business. Women’s Studies International Forum 12(4):403-416. Dussart, Francoise 1992 'The Politics of Female Identity: Warlpiri Widows at Yuendumu' Ethnology 31:4 pp. 337-350 Kayberry, Phyllis 'Aboriginal Women: Sacred and Profane' in Charlesworth , M. Morphy, H., Bell, D. and Maddock, K. (eds) Religion in Aboriginal Australia St. Lucia: University of Queensland Press pp 306-314

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