Narrative and Co-Existence: Mediating Between Indigenous and Non-Indigenous Stories Kathryn Angela Trees BA (Hons) Murdoch University A thesis submitted for the degree of Doctor of Philosophy at Murdoch University November 1998 Abstract This thesis demonstrates how theory and praxis may be integrated within a postcolonial, or more specifically, anticolonial frame. It argues for the necessity of telling, listening and responding to personal narratives as a catalyst for understanding the construction of identities and their relationship to place. This is achieved through a theorisation of narrative and critique of postcolonialism. Three sites of contestation are visited to provide this critique: the “Patterns of Life: The Story of Aboriginal People of Western Australia” exhibition at the Perth Museum; a comparison of Western Australian legislation that governed the lives of Aboriginal people from 1848 to the present and, the life story of Alice Nannup; and, an analysis of the Australian Institute Judicial Association’s “Aboriginal Culture: Law and Change” seminar for magistrates. Most importantly, this work calls for strategies for negotiating a just basis for coexistence between Indigenous and non-Indigenous Australians. ii Table of Contents Abstract ii Table of Contents iii Acknowledgements v Introduction 1 Chapter One Maps of Place: Maps of Identity 11 1.1 Who am I? Who are you? 11 1.2 A metaphor of mapping 19 1.3 Mapping “Lines of Flight” 23 1.4 Learning to trace 24 1.5 Irish gold prospector 26 1.6 Child explorer of mangrove swamps 27 1.7 A trip to Roebourne 28 1.8 “In Memory Of” 30 1.9 Green ‘picket’ fences 31 1.10 No dogs allowed 32 1.11 Travelling north again 33 Chapter Two "We Live Our Lives by Telling and Listening to Stories" 36 2.1 Deterritorialising the official 43 2.2 Becoming personal 47 Chapter Three A Postcolonial Story? 79 3.1 Interpolating the postcolonial 82 3.2 Postcolonialism: becoming local, becoming personal 87 3.3 Postcolonialism: what’s in a name? 90 3.4 Australian Demarcations 93 3.5 Postcolonial fictions: Indigenous writers on parade? 101 3.6 “Undermining the colonial [and postcolonial] hegemony” 104 Chapter Four “Knowledges of the Museum” 112 4.1 The museum 114 4.2 “The very nature of exhibiting, then, makes it a contested terrain.” 118 4.3 “Nor have we thought carefully enough about who participates in the forum.” 123 4.4 Guiding the class 125 4.5 “What [do] art museums say to and about our own culture – what political meanings [do] they produce and how [do] they produce them?” 128 iii 4.6 Critical Pedagogy 131 4.7 Changing the perspective 135 Chapter Five Stories of Western Australia 136 5.1 “Just a minute, I’ve got something to say – and I want you all to listen.” 138 5.2 The production of knowledge 140 5.3 “For their own good” 144 5.4 Reserving their rights 154 5.5 The ‘rights’ of the citizen 159 Chapter Six Law as Narrative: Law as Change? 165 6.1 The western legal system 166 6.2 Pleading before the court 170 6.3 Pluralism: recognition of Customary Law 172 6.4 Law and the possibility of change 178 6.5 The Royal Commission into Aboriginal Deaths in Custody: grand narrative or anti-colonial critique? 180 Chapter Seven Cultural Awareness: Listening to the Stories of Others 185 7.1 Implementing cultural awareness 185 7.2 Engaging with the other 187 7.3 History, Dialogue or just a ‘Whinge’? 191 7.4 Children should be heard not just seen 194 7.5 State reterritorialisations 202 Conclusion: Mixing Them Up 205 Bibliography 208 iv Acknowledgements The writing of this thesis has taken me on many journeys. As I have travelled I have been privileged to meet, work with, learn from and be encouraged by a great number of people. Although it is not possible to mention everyone by name, or to express fully my gratitude to them, I wish to acknowledge these people here. Without exception my colleagues, particularly those who have been writing their dissertations at this time, have been supportive and nurturing. I thank each of them for taking the time to inquire about my work and for their ongoing words of encouragement. I would like to take the opportunity to make special mention of several people. Julie Kaeshagen for the integrity with which she approaches academic life and by which I have been inspired. While I have never spoken with Frank Rijavec and Noelene Harrison about this thesis I must thank them for the outstanding example of professionalism that they have afforded me. Frank and Noelene produced “Exile and the Kingdom”, a documentary about the Ngulama and Injibarndi people of Roebourne. In the course of this work they were exemplary in their relationships with people and the ethical and sensitive manner that they dealt with cultural issues. Helena Grehan for early morning breakfasts, which she has never suggested but endures and, for ‘mapping’. Sue Baker for reading and discussing my work but most of all for her ongoing encouragement. Annette Pederson has spent many hours discussing law and other theoretical issues. Carol Laseur and Mari Rhydwen for their joy at the completion of this work and, their support throughout. Horst Ruthrof has shared many valuable ideas and his time. Alex Reilley is a precious friend whose support I treasure. I have also been fortunate to have my own personal critic throughout the writing up of this dissertation. He has ensured that I do not fall prey to criticisms that have been levelled at a number of non-Indigenous academics, particularly uncritical anthropologists, working in the same field and, has taken great pleasure in doing so. I therefore offer Tim Burns my most heartfelt thanks. There are a number of colleagues who have contributed their time to reading and editing this work. I am very grateful to Sue Baker, Garry Gillard, Helena Grehan, and Adrienne Walker. Lyn Dale, Elizabeth Horne and Cheryl Miller for their v assistance whenever requested and for the contribution they make to the place in which I work. Cheryl has been fantastic for the time she has spent formatting this thesis and more importantly for the support she has generously offered. My supervisor and friend, Dr Hugh Webb, has been remarkably patient. Without a doubt he is overjoyed at the completion of this work. I wish to thank Hugh for the absolute support that he has given me. Not only has he read and edited work, he has also travelled north with me and understands what it is I do. Work such as this requires a great deal of patience and endurance on the part of one’s family and close friends. Each of these people has been absolutely fantastic. Steph and Des have devoted many years to providing me with moral support and I am grateful that they will now be able to do other things with their lives. I would also like to thank three special friends Jocelyn Jones, Cherry Hayward and Reg Yates. Each of these people is central to my concern for improving Indigenous and non-Indigenous people’s relationships with each other and has contributed to making my life incredibly rich. My family is always loving and supportive. I therefore thank Cameron, Melissa, Tamara, Angela and Michael for their absolute joy at the completion of this work and Frank for his interest. Jacqui has spent many hours, particularly in the last six months, ensuring that my family survives. Much of my satisfaction at completing this work however is the pleasure it affords me in thanking Murray, without whom I would not have made this journey. As I was writing these acknowledgements the phone rang twice. The first call was from Trevor Solomon and the second from Maisie Pat, these are two people who I admire and respect, I tried to explain to them both a little of the gratitude that I felt for them and the other people in Roebourne. This thesis was never to be about Roebourne and I hope it is not, because the issues it discusses have much broader implications. However, this is the place in which I spend much of my time. And, it is Trevor, Allery, Dora, Nita, Old Solomon, Woodley, Berri, Bithay, Brendon, Joyce, Beth, Mary and everyone at Minamarghali Mia, Maisie and everyone at Ngurra Wangkamagayi, all the kids and young people who most influence why I choose to do the work I do. The Smith family too must receive a special mention for it is with them that I most often find my home, with all that means. With each visit I am welcomed to vi their family, except when bearing water pistols or inciting the children to unruly behaviour and it is there that I have been introduced to the pleasure of horse treks. Finally, I wish to thank two significant friends. Andrew Turk and I having been travelling north together for some time. We share a love of Roebourne, Ngulama hills, Millstream and the surrounding country. Together we have built the richest of friendships. And, have had the privilege of sharing many wonderful, happy, intimate, tragic and humbling experiences with the people of Roebourne. I also thank Andrew for the time he has spent sharing ideas, reading my work, encouraging me and writing poetry. It is Marshall Smith who has provided me with the opportunity for sharing life in Roebourne, with all its complexities, for which I will be forever grateful. He is a man whose commitment, humility and strength are inspiring. And, although he may not realise it, it is his example that I most often turn to when faced with particularly difficult situations.