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Real & Imagined Foundational Narratives in the Context Of Faculty of Education and Society Department of Society, Culture and Identity Honours Thesis (History), 15 credits Real & Imagined Foundational Narratives in the Context of Colonialism Resurfacing Through A Phenomenological Separation of Body & Skin by Carin Lindberg 2020 Abstract: This paper is attempting to develop Sara Ahmed’s research on phenomenology to include a phenomenological separation of body and skin in order to understand ongoing colonialism in Australia/Country. It is argued that coloniser rejection of colonisee knowledge production has led to a coloniser imaginary foundational narrative. Further, it is argued, colonialism cannot come to an end until the coloniser can create a real foundational narrative and, in turn, this cannot occur until colonisee knowledge production is acknowledged. Keywords: academia, colonialism, grafting, imaginary, indigenous, knowledge, nation-building, overing, phenomenology, skin Date: June 15, 2020 Supervisor: Emma Lundin Final seminar: June 18, 2020 Examiner: Johan Lundin 2 Interestingly, when a speaker wants to stress the validity, and perhaps the in- contestability of his/her knowledge they do not simply say 'I know, I've seen it' or `I've been there'. They point out that they know because `my footprint is over there' (ngarra luku ngunhidhi). in Body, Vision and Movement: in the Footprints of the Ancestors by Franca Tamisari We have hope because what is behind us is also what allows other ways of gathering in time and space, of making lines that do not reproduce what we follow but instead create wrinkles in the earth. in Queer Phenomenology: Orientations, Objects, Others by Sarah Ahmed 3 Contents 1 Introduction 4 2 Methodology & Material 7 3 Theory: Phenomenology 9 4 Background: Terra Nullius & The Dreaming 12 5 Discussion 16 5.1 Establishing difference in strange encounters 16 5.2 Establishing difference and surface of the skin 18 5.3 Phenomenological separation of skin and body in relation to foundational narratives 20 5.4 Foundational narrative grounded in establishment of difference 23 5.5 Establishment of difference and imagined foundational narrative 25 5.6. Establishing difference in knowledge production 27 5.6.1 Feminism 27 5.6.2 Mining and land rights 31 5.6.3 Overing and grafting 33 5.7 Acknowledging knowledge production 41 6 Conclusion 43 Literature & References 45 4 1. Introduction This paper will explore concepts and connections between nation-building, colonialism, and phenomenology in Australia/Country through an examination and investigation of collective and individual stories and narratives within academia from the early days of the colonising era in 1788 until today. The question posed in this paper is: how can the theory of phenomenology contribute to understanding the ongoing colonisation in Australia/Country? The overarching purpose will be to create and explore the connections between nation-building, colonialism and phenomenology. Indigenous Australians has a sense of belonging to land and a sense of entitlement to inhabit space. The coloniser does not in equal measure have this grounded sense of connection to land. How does this sense of a grounded body and a non-grounded body affect construction of foundational narratives in relation to colonisation and subjects who inhabit the same space? Indigenous Australians often refer to Country1 when speaking of their land and colonial Australians refer to Australia. Therefore, both terms will be used throughout this paper. Another concept that will be mentioned throughout this paper is The Dreaming. This will be elaborated on in more detail, but as a basic understanding The Dreaming can be said to be Indigenous Australians’ worldview which govern all activities, rules, laws and how the everything is created.2 Actual knowledge of The Dreaming will not be provided here, but rather to convey its importance in the sense of phenomenology. It is also important to let the reader know that this writer is a non-indigenous person and, in grappling with approach of the matter is using stories that are not my own and yet acknowledging the unavoidable of weaving my story and identity into the construction, structure and analysis. This is in line with the idea of phenomenology which will be discussed throughout as a supporting and guiding pillar. However, in order to create movement, a forward mind movement, and in order to not be too cautious and hindering creativity and intellectual thought, to dare to challenge my own mind-twisting capacity and unquestionably expose the 1 https://www.commonground.org.au/learn/connection-to-country 2 http://www.workingwithindigenousaustralians.info/content/Culture_2_The_Dreaming.html 5 lack thereof, I have accepted this limitation with awareness of its presence although veiled and assumingly not within my vison nor periphery. There is an open and welcome invitation for others and anybody to offer critiques, to surface knowledges, to shine a light on what is clouded and reveal a moment, or even just a glimpse, of clarity. The theory of phenomenology, with particular influence from Sara Ahmed’s Queer Phenomenology and Strange Encounters: Embodied Others in Postcoloniality, is applied and used throughout both as a guide, pointing in various directions steering this writer’s gaze over to and in to nearby and beyond proximities, and arguably also as a grounding theory, or a grounded pillar, to continuously lean towards, allowing the image of the unsettled settler resurface with contours both vague and at times sharp. Phenomenology is the philosophical study of the structures of experience and consciousness. As a philosophical movement it was founded in the early years of the 20th Century by Edmund Husserl3, a German philosopher born in 1859, who established the school of phenomenology. This paper will suggest a phenomenology of separation of body and skin in relation to colonialism in which the coloniser subject is comfortable with its skin, but uncomfortable in its skin and, further, that this unsettled body is unsettled due to a colonial imaginary foundational narrative. In this paper, it is further argued that part of the settler’s movement includes a continuous nation-building, which in turn is resulting in furthering colonisation due to being built on an imagined foundational narrative. In this ongoing story the settler is the coloniser and the indigenous person the colonisee. Generally, the words coloniser and colonised are often preferred or used in post-colonial historical research. Aileen Moreton-Robinson, an Australian academic, indigenous feminist, author and activist for indigenous rights, is in her research using the term ‘post-colonising’ rather than ‘post-colonial’ to imply that it is an ongoing process4. In this dissertation, the words coloniser and colonisee are the terms used in order to give further emphasis to colonisation as an ongoing process. 3 https://en.wikipedia.org/wiki/Phenomenology_(philosophy) 4 (a) Moreton-Robinson, A. (2015) 1. I Still Call Australia Home: Indigenous Belonging and Place in a Postcolonizing Society. Minneapolis: University of Minnesota Press, p. 10 6 The terms overing5 and grafting6 are also concepts that will be discussed in this paper. In particular within the context of academia. The basic introductory understanding of overing may be explained in terms of implementing practical measures against inequalities and racism and thereby creating a sense that inequalities and racism having been dissolved. Overing is mainly used by colonisers. Grafting, on the other hand, is mainly used by colonisees in the colonial context. Colonisees may graft their stories and history when conveyed to colonisers due to a long history of mistrust of colonisee knowledge production. Therefore, colonisees graft their stories in ways more acceptable to the coloniser. Both overing and grafting result in silencing and lost translations. These concepts will be explored further in relation to academic knowledge production. Although the theory of phenomenology will provide the axis for every direction, turn and twist and thereby be intrinsically linked throughout this paper’s unfolding and development, firstly a brief presentation of methodology and a literature review of the main influential writers in this paper will follow. Secondly, a presentation of the theory of phenomenology in relation to coloniser and colonisee is required, as well as a more in depth understanding of The Dreaming in relation to phenomenology. Thirdly, a discussion of bodily discomfort of both coloniser and colonisee in relation to skin – skin being the contour of the body. This will be followed by an investigation of the perception and creation of foundational narratives, grounded and imaginary, in relation to coloniser and colonisee. Further, the establishment of difference in knowledge production will be explored, using areas of feminism, mining and land rights as vehicles to further the discussion. Also, the concepts of overing and grafting within academia will be used in the discussion on establishing difference. Finally, it will be argued that the misalignment between the coloniser’s imaginary foundational narrative and the colonisee’s grounded foundational narrative, is allowing colonisation to continuously grow, unfold and develop. 5 (a) Ahmed, S. (2012). On Being Included: Racism and Diversity in Institutional Life. Durham, NC: Duke University Press, p. 180 6 Ahenakew, C. (2016) ‘Grafting Indigenous Ways of Knowing onto Non-Indigenous Ways of Being: The (Underestimated) Challenges of a
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