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Bibliography Achelis, T. 1889. Die Entwicklung der modernen Ethnologie. Berlin: Ernst Siegfried Mittler und Sohn. Achelis, T. 1896. Moderne Völkerkunde. Stuttgart: Verlag von Ferdinand Enke. Adams, W.Y. 1998. The Philosophical Roots of Anthropology. Stanford: Centre for the Study of Language and Information Publications. Albrecht, K. 1903. Lehrbuch der Galelsbergerschen Stenographie. Dresden: Verlag von Erwin Haendcke. Albrecht, P.G.E., Pfitzner, J.C., Stoll, G., Ziersch, R.P. and Fargher, R.K. 1976. Summary Statement: Objections of Traditional Aboriginal Land Owners to the Proposed Aboriginal Land Rights Legislation. Finke River Mission. Typescript. Albrecht, P.G.E. 2002. From Mission to Church, 1877–2002. Adelaide: Finke River Mission. Albrecht, P.G.E. 2006. The journey broken at Horseshoe Bend: an examination of the events surrounding Carl Strehlow’s death from the documents. Bowden: Friends of the Lutheran Archives. Altmann, M. 1980. The Silver Miner’s Son: The History of Louis Gustav Schulze Missionary. Hahndorf: Fox Publishing. Amery, R. 2004. Beyond their expectation: Teichelmann and Schürmann’s efforts to preserve the Kaurna Language continues to bear fruit. In W. Veit (ed.), Strehlow Research Centre Occasional Paper 3: 9–28. Anderson, C. (ed.) 1995. Politics of the Secret, Oceania Monograph 45. Sydney: University of Sydney. Ankermann, B. 1905. Kulturkreise und Kulturschichten in Afrika. Zeitschrift für Ethnologie 37: 54–84. Ankermann, B. 1926. Die Entwicklung der Ethnologie seit Adolf Bastian. Zeitschrift für Ethnologie 58: 221–230. Applegate, C. 1990. A Nation of Provincials: The German Idea of Heimat. Berkeley: University of California Press. Austin-Broos, D.J. (ed.) 1987. Creating Culture. Sydney: Allen & Unwin. 269 The Aranda’s Pepa Austin-Broos, D. 1994. Narratives of the encounter at Ntaria. In J. Beckett (ed.), Aboriginal Histories, Aboriginal Myths. Oceania 65(2): 131–150. Austin-Broos, D.J. 1996a. ‘Right Way ’Til I die’: Christianity and kin on country at Hermannsburg. In L. Olson (ed.), Religious Change, Conversion and Culture. pp. 226–253. Sydney: Sydney Association for Studies in Society and Culture. Austin-Broos, D. 1996b. Two laws, ontologies, histories: ways of being Aranda today. The Australian Journal of Anthropology 7(3): 1–20. Austin-Broos, D.J. 1999. Review article, Bringing Spencer and Gillen home. Oceania 69(3): 209–216. Austin-Broos, D. 2001. Whose ethics? Which cultural contract? Imagining Arrernte traditions today. Oceania 71(3): 189–201. Austin-Broos, D. 2003a. Places, practices, and things. The articulation of Arrernte kinship with welfare and work. American Ethnologist 30(1): 118–135. Austin-Broos, D. 2003b. The meaning of Pepe: God’s law and the Western Arrernte. The Journal of Religious History 27(3): 311–328. Austin-Broos, D. 2004. Western Arrernte endogenous change and the impact of settlement. In M. Cawthorn (ed.), Proceedings of the Strehlow Conference 2002. pp. 60–65. Alice Springs: Northern Territory Government. Austin-Broos, D. 2006. ‘Working for’ and ‘working’ among Western Arrernte in central Australia. Oceania 76: 1–15. Austin-Broos, D.J. 2009. Arrernte Present Arrernte Past. Chicago: Chicago University Press. Austin-Broos, D. 2010. Translating Christianity. The Australian Journal of Anthropology 21(1): 14–32. Bagshaw, G. 2003. The Karajarri Claim. Oceania Monograph 53. Sydney: University of Sydney. Barker, G. 1976. The ritual estate and Aboriginal policy. Mankind 10: 225–239. Barlow, H. 1873. Vocabulary of Aboriginal dialects of Queensland. Journal of the Anthropological Institute of Great Britain and Ireland 2(2): 166–175. Barnard, A. 2000. History and Theory in Anthropology. London: Cambridge University Press. Barnard, F.M. 1969. J.G. Herder on Social and Political Culture, translated and introduced by F.M. Barnard. London: Cambridge University Press. 270 Bibliography Barnard, F.M. 2003. Herder on Nationality, Humanity, and History. Montreal: McGill-Queen’s University Press. Basedow, H. 1920–1922. Hermannsburg Mission Station. Medical Inspection of Natives of Southern Portion of N.T. Department of External Affairs, Correspondence files, N.T. Series. Typescript. Basedow, H. 1925. The Australian Aboriginals. Adelaide: Preece and Sons. Batty, P., Allen, L. and Morton, J. 2005. The Photographs of Baldwin Spencer. Melbourne: The Miegunyah Press. Berlin, I. 1976. Vico and Herder. London: Hogarth Press. Berlin, I. 1980. Against the Current. Middlesex: Penguin. Berndt, R. 1959. The concept of ‘the tribe’ in the Western Desert of Australia. Oceania 30(2): 81–107. Berndt, R. 1970. Traditional morality as expressed through the medium of an Australian Aboriginal religion. In R.M. Berndt (ed.), Australian Aboriginal Anthropology. pp. 216–247. Perth: University of Western Australia Press. Berndt, R. and C. 1958. Aborigines: myths and legends. In The Australian Encyclopaedia. Vol 1 (2nd ed.). pp. 53–55. Sydney: Grolier Society. Berndt, R. and C. 1970. Man, Land & Myth in North Australia. Sydney: Ure Smith. Berndt, R. and C. 1989. The Speaking Land. Melbourne: Penguin Books. Berndt, R. and C. 1993. A World That Was: The Yaraldi of the Murray River and the Lakes, South Australia. Melbourne: Melbourne University Press at the Miegunyah Press. Boas, F. 1901. The mind of primitive man. Journal of American Folklore 14: 1–11. Boas, F. 1904. Some traits of primitive culture. Journal of American Folklore 17: 243–254. Boas, F. 1910a. Ethnological problems in Canada. Journal of the Royal Anthropological Institute 40: 529–539. Boas, F. 1910b. Notes and queries to ‘The Origin of Totemism’. Journal of American Folklore 23: 392–393. Boas, F. 1911. The Handbook of American Indian Languages, Part 1. Washington: Government Printing Office. 271 The Aranda’s Pepa Boas, F. [1911] 1963. The Mind of Primitive Man. New York: The Macmillan Company. Boas, F. [1927] 1955. Primitive Art. New York: Dover Publications, Inc. Boas, F. 1940. Race, Language and Culture. New York: Macmillan. Bohansen, P. and Glazer, M. 1988. High Points in Anthropology. New York: McGraw-Hill Inc. Bowman, B. 1989–1991. A History of Central Australia, 1930–1980 (3 Vols). Alice Springs: Bryan Bowman. Brandauer, A. and Veber, M. 2009. Missionary love and duty: Frieda Keysser’s and Carl Strehlow’s letters of courtship (1894–1895). In A. Brandauer and M. Veber (eds), Migration and Cultural Contact: Germany and Australia. pp. 113–130. Sydney: University of Sydney Press. Brandt, R. 1994. Kants pragmatische Anthropologie: Die Vorlesung. Allgemeine Zeitschrift für Philosophie 19: 41–49. Breen, G. 2000. Introductory Dictionary of Western Arrernte. Alice Springs: IAD Press. Breen, G. 2005. A short history of spelling systems in Arrernte. In A. Kenny and S. Mitchell (eds), Collaboration and Language, Strehlow Research Centre Occasional Paper 4: 93–102. Breton, R.N. 1833. Excursions in New South Wales, Western Australia, and Van Dieman’s Land, during the years 1830, 1831, 1832, and 1833. London: Richard Bentley, New Burlington Street. Broce, G. 1986. Herder and ethnography. Journal of the History of the Behavioural Sciences 22: 150–170. Brown, A. 1913. Three Tribes of Western Australia. Journal of the Anthropological Institute of Great Britain and Ireland 43: 143-194. Bunzl, M. 1996. Franz Boas and the Humboldtian tradition: From Volksgeist and Nationalcharakter to an anthropological concept of culture. In G.W. Stocking (ed.), Volksgeist as Method and Ethic: Essays on Boasian Ethnography and the German Anthropological Tradition. History of Anthropology. pp. 17–78. Madison: The University of Wisconsin Press. Burns, R.M. 2002. Classical historicism. In R.M. Burns and H. Rayment-Pickard (eds.), Philosophies of History: From Enlightenment to Postmodernity. pp. 56– 97. Oxford: Blackwell. 272 Bibliography Cawthorn, M. and Malbunka, H. 2005. Hesekiel Malbunka. In A. Kenny and S. Mitchell (eds), Collaboration and Language, Strehlow Research Centre Occasional Paper 4: 71–75. Cawthorn, M. 2006. Alienated Possessions: Repatriating Tywerrenge. Honours Thesis, The Australian National University. Centre for Indigenous Development Education and Research 1996. Keeping Company, an Inter-Cultural Conversation. Wollongong: Centre for Indigenous Development Education and Research, University of Wollongong. Chewings, C. 1936. Back in the Stone Age. Sydney: Angus & Robertson. Clifford, J. 1982. Person and Myth: Maurice Leenhardt in the Melanesian World. Berkeley: University of California Press. Cole, D. 1999. Franz Boas. The Early Years, 1853–1906. Seattle and London: University of Washington Press. Conte, E. 1987. Wilhelm Schmidt: Des letzten Kaisers Beichtvater und das neudeutsche Heidentum. In H. Gerndt (ed), Volkskunde und Nazionalismus.Münchner Beiträge zur Volkskunde 7: 261–278. Curr, E.M. 1886–1987. The Australasian Race (4 Vols). Melbourne, London: J. Ferres. Darcy, A. 1987. Franz Boas and the concept of culture: a genealogy. In D.J. Austin-Broos (ed.), Creating Culture. pp. 3–18. Sydney: Allen & Unwin. Darnell, R. 1990. Edward Sapir: Linguist, Anthropologist, Humanist. Berkeley, Los Angeles, London: University of California Press. Darnell, R. 1998. And Along Came Boas: Continuity and Revolution in Americanist Anthropology. Amsterdam/Philadelphia: John Benjamins Publishing Company. Darnell, R. 2001. Invisible Genealogies: A History of Americanist Anthropology. Lincoln: University of Nebraska Press. Dixon, R.M.W. 2002. Australian Languages. Cambridge: Cambridge University Press. Dobson, V.P. and Henderson, J. 2013. Anpernirrentye. Kin and skin. Talking about family
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  • Introduction

    Introduction

    Introduction The subjects of ethnographies, it should never be forgotten, are always more interesting than their authors. —R.J. Smith (1990) In the autumn of 2016, I met with two Arrernte men, Shaun and Martin, who had flown from the remote township of Alice Springs, in the center of Australia, to meet with me at my office in the Melbourne Museum. The purpose of their visit was to discuss the potential return of sacred ritual objects to central Australia. I had known both of these men for a number of years, but Shaun and I had a particularly long association. We had worked together at an Aboriginal youth service in Alice Springs over a decade earlier, and as we struck up a friendship he had taken me on a hunting trip for kangaroo on his homelands at Arewengkwerte. Our paths had diverged over the years, but we had once again come together as professionals in the Indigenous museum and heritage sector. Shaun now worked as a researcher at the Strehlow Research Centre in Alice Springs, and I had returned to my home city of Melbourne where I worked in the museum’s Indigenous Cultures Department. Over a number of days, Shaun and I looked into the history of these sacred objects, with Shaun’s uncle Martin providing prudent counsel, pon- dering how they came to be in the possession of a museum 2,300 kilometers from their place of origin. Our research and discussions meandered along a path that eventually led us back to questions about the degree of agency exhibited by central Australian men in the production of collections such as this.
  • German Lutheran Missionaries and the Linguistic Description of Central Australian Languages 1890-1910

    German Lutheran Missionaries and the Linguistic Description of Central Australian Languages 1890-1910

    German Lutheran Missionaries and the linguistic description of Central Australian languages 1890-1910 David Campbell Moore B.A. (Hons.), M.A. This thesis is presented for the degree of Doctor of Philosophy of The University of Western Australia School of Social Sciences Linguistics 2019 ii Thesis Declaration I, David Campbell Moore, certify that: This thesis has been substantially accomplished during enrolment in this degree. This thesis does not contain material which has been submitted for the award of any other degree or diploma in my name, in any university or other tertiary institution. In the future, no part of this thesis will be used in a submission in my name, for any other degree or diploma in any university or other tertiary institution without the prior approval of The University of Western Australia and where applicable, any partner institution responsible for the joint-award of this degree. This thesis does not contain any material previously published or written by another person, except where due reference has been made in the text and, where relevant, in the Authorship Declaration that follows. This thesis does not violate or infringe any copyright, trademark, patent, or other rights whatsoever of any person. This thesis contains published work and/or work prepared for publication, some of which has been co-authored. Signature: 15th March 2019 iii Abstract This thesis establishes a basis for the scholarly interpretation and evaluation of early missionary descriptions of Aranda language by relating it to the missionaries’ training, to their goals, and to the theoretical and broader intellectual context of contemporary Germany and Australia.
  • Reflections on the Preparation and Delivery of Carl Strehlow's Heritage

    Reflections on the Preparation and Delivery of Carl Strehlow's Heritage

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  • Endangered by Desire T.G.H. Strehlow and The

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  • Hermannsburg Historic Precinct

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  • The Strehlow Collection of Sacred Objects

    The Strehlow Collection of Sacred Objects

    The Strehlow collection of sacred objects A large collection of sacred objects were amassed over decades by anthropologist Ted Strehlow. They are the cultural and intellectual property of the CLC’s constituents. By Dr John Morton A large collection of sacred objects were amassed over decades by anthropologist Ted Strehlow. The story began in 1933 when Strehlow, who was brought up at the Hermannsburg mission west of Alice Springs, returned to Alice Springs as an anthropologist. The custodians, said to be fearful of the rapidly changing times and of desecration of their sacred objects by souvenir hunters, entrusted Strehlow with their safe keeping. However, this act of trust by Aboriginal people was to lead to one of the most bitter controversies in the world involving sacred objects and their repatriation to their rightful owners. Central Land Council employees spend a lot of time working with Aboriginal people out bush. This often involves visits to sacred sites, some of which are traditional storehouses for men’s secret–sacred objects – objects known throughout Australia by the Arrernte word atywerrenge (sometimes spelt ‘churinga’ or ‘tjurunga’). The caves and other places which have housed atywerrenge since time immemorial are often, though not always, empty. When asked about the whereabouts of the missing objects, Aboriginal people chant a familiar refrain – ‘I think Strehlow been take ’em’. They also often say that they would like to have those objects back for their ceremonies. But who was Strehlow? By what right could he have taken these things? And where do they now belong? Theodore George Henry Strehlow was born in 1908 at Nthariye (or Hermannsburg) in the traditional homelands of Western Arrernte people.
  • German Ethnography in Australia

    German Ethnography in Australia

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  • An Introduction to Carl Strehlow's Masterpiece Die Aranda

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  • Deciphering Arrernte Archives: the Intermingling of Textual and Living Knowledge

    Deciphering Arrernte Archives: the Intermingling of Textual and Living Knowledge

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  • Erhard Eylmann: a German Anthropologist in Australia

    Erhard Eylmann: a German Anthropologist in Australia

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  • Historical Journey in a Linguistic Archipelago

    Historical Journey in a Linguistic Archipelago

    Historical journey in a linguistic archipelago Descriptive concepts and case studies Edited by Émilie Aussant Jean-Michel Fortis language History and Philosophy of the Language science press Sciences 3 History and Philosophy of the Language Sciences Editor: James McElvenny In this series: 1. McElvenny, James (ed.). Form and formalism in linguistics. 2. Van Rooy, Raf. Greece’s labyrinth of language: A study in the early modern discovery of dialect diversity. 3. Aussant, Émilie & Jean­Michel Fortis (eds.). Historical journey in a linguistic archipelago: Descriptive concepts and case studies. ISSN (print): 2629­1711 ISSN (electronic): 2629­172X Historical journey in a linguistic archipelago Descriptive concepts and case studies Edited by Émilie Aussant Jean-Michel Fortis language science press Aussant, Émilie & Jean-Michel Fortis (eds.). 2020. Historical journey in a linguistic archipelago: Descriptive concepts and case studies (History and Philosophy of the Language Sciences 3). Berlin: Language Science Press. This title can be downloaded at: http://langsci-press.org/catalog/book/286 © 2020, the authors Published under the Creative Commons Attribution 4.0 Licence (CC BY 4.0): http://creativecommons.org/licenses/by/4.0/ ISBN: 978-3-96110-292-1 (Digital) 978-3-96110-293-8 (Hardcover) ISSN (print): 2629-1711 ISSN (electronic): 2629-172X DOI: 10.5281/zenodo.4269397 Source code available from www.github.com/langsci/286 Collaborative reading: paperhive.org/documents/remote?type=langsci&id=286 Cover and concept of design: Ulrike Harbort Typesetting: Katharina Berking, Felix Kopecky, Sebastian Nordhoff Proofreading: Adrien Barbaresi, Agnes Kim, Amir Ghorbanpour, Annika Schiefner, Aviva Shimelman, Christopher Straughn, Felipe Neis Araujo, Francesco Screti, Jeroen van de Weijer, Jessica Brown, Lachlan Mackenzie, Linda Leembruggen, Plinio Barbosa, Sebastian Nordhoff, Selçuk Eryatmaz, Yvonne Treis Fonts: Libertinus, Arimo, DejaVu Sans Mono, Source Han Serif Typesetting software:Ǝ X LATEX Language Science Press xHain Grünberger Str.
  • The Strehlow Collection—Visions Beyond the Horizon and Protocols

    The Strehlow Collection—Visions Beyond the Horizon and Protocols

    A certain trajectory: the journey of Aboriginal cultural material in the Strehlow Collection © Brett Galt-Smith Introduction In 1935 Strehlow was at his Arltunga camp east of Alice Springs: It was wonderful to hear chanting again. A group of men, their heads & bodies shaking rhythmically, chanting with the enthusiasm that made them forget age & weakness & become young again in spirit...the rising & falling of the chant melody, like the breathing that gives us life,—what an unforgettable scene! It seems too terrible to think that all that is to pass away in another generation or less unless something is done by the blind stupid white usurpers of the native country of these men. [Kemarre] introduced his half caste wife to me this morning, & proudly showed me his two fat boys...they were his own sons, he repeated several times, & not the offspring of whites... His half caste wife looked happier than those unfortunate girls of the bungalow [the "half caste" institution in Alice Springs] who have grown up without mother love who who (sic) fall an easy prey to syphilitic ruffians as soon as they leave the bungalow. What's the earthly use of education to them without home or affection or kinship while they are yet children! Better let them be happy amongst the blacks, & rear babies whom they can fondle & bring up themselves. (Strehlow 1935:25 emphasis in original) Strehlow's diaries provide us with a snapshot of the changed world of Aboriginal people, and the interconnectedness of Aboriginal and non-Aboriginal lives. He was born in 1908 at Hermannsburg in Western Arrernte country in Central Australia to German missionary parents Carl and Freida Strehlow.