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Introduction: Performing (Re)Conciliation in Settler Societies

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Introduction: Performing (Re)Conciliation in Settler Societies Notes Introduction: Performing (Re)conciliation in Settler Societies 1. Elizabeth Strakosch and Alissa Macoun, ‘The Vanishing Endpoint of Settler Colonialism’, Arena Journal 37/38 (2012): 40–62. 2. Patrick Wolfe, Settler Colonialism and the Transformation of Anthropology (London, Cassell, 1999); Patrick Wolfe, ‘Structure and Event: Settler Colonialism, Time and the Question of Genocide’, in A. D. Moses (ed.), Empire, Colony, Genocide: Conquest, Occupation and Subaltern Resistance in World History (New York: Berghahn Books, 2008). 3. The ‘Let’s Shake: Handshakes for Reconciliation’ participatory and public art events were created, conceived and organized by Melbourne-based artist Karen Casey. The project came about during the development of a perma- nent artwork promoting reconciliation commissioned by the University of Adelaide in 2006. Inspired by the notion of the space contained within a handshake, the idea was conceived by Karen Casey and developed in collabo- ration with sculptor Darryl Cowie. 4. In Australia, the Council for Aboriginal Reconciliation was established under the Council for Aboriginal Reconciliation Act 1991 and was charged with the mission to ‘promote a process of reconciliation between Aborigines and Torres Strait Islanders and the wider Australian community’. See Council for Aboriginal Reconciliation Act 1991, Section 5. In 2001, the Council for Aboriginal Reconciliation was replaced with a new private body, Recon- ciliation Australia. Reconciliation Australia is the current peak national organization charged with building and promoting reconciliation between Indigenous and non-Indigenous Australians. See Council for Aboriginal Reconciliation, Reconciliation: Australia’s Challenge. Final Report of the Council for Aboriginal Reconciliation to the Prime Minister and the Commonwealth Parliament (2000), chap. 6; Damien Short, Reconciliation and Colonial Power: Indigenous Rights in Australia (Aldershot: Ashgate, 2008), 27–8; Australian Government, ‘Reconciliation’, australia.gov.au, 9 August 2013, http://www. australia.gov.au/about-australia/australian-story/reconciliation. 5. Karen Casey, interview by the author, 24 November 2014. I wish to thank Karen Casey for her generosity and for sharing images of ‘Let’s Shake: Handshakes for Reconciliation’ performances in the writing of this book. 6. Julie Gough, personal communication with the author, 2010. I wish to thank Julie Gough for her generosity and for sharing images and many discussions for this book. 7. Lyndall Ryan, Tasmanian Aborigines: A History since 1803 (St. Leonards: Allen & Unwin, 2012); Penelope Edmonds, ‘“Failing in Every Endeavour to Conciliate”: Governor Arthur’s Proclamation Boards to the Aborigines, Australian Conciliation Narratives and Their Transnational Connections’, Journal of Australian Studies 35.2 (2011): 201–18. 189 190 Notes 8. Edmonds, ‘“Failing in Every Endeavour to Conciliate”’. 9. On eudaimonic emotion see Martha Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 32–3. 10. Marvin Carlson, Performance: A Critical Introduction (London and New York: Routledge, 1996), 15. 11. Roxana Waterson, ‘Reconciliation as Ritual: Comparative Perspectives on Innovation and Performance in Processes of Reconciliation’, Humanities Research 15.3 (2009), http://press.anu.edu.au/apps/bookworm/view/Humani ties+Research+Vol+XV.+No+3.+2009/5051/ch02.xhtml. 12. Beth Blue Swadener and Kagendo Mutua, ‘Decolonising Performances: Deconstructing the Global Postcolonial’, in Handbook of Critical and Indigenous Methodologies, ed. Norman K. Denzin, Yvonna S. Lincoln and Linda Tuhiwai Smith (Thousand Oaks: Sage, 2008), 40. See also Linda Tuhiwei Smith, Decolonizing Methodologies: Research and Indigenous Peoples (London: Zed Books, 1999); Maryrose Casey, Telling Stories: Aboriginal Australian and Torres Strait Islander performance (Melbourne: Australian Scholarly Publishing, 2012). 13. On ‘temporal and spatial connections in the brief moment of the theatri- cal event to catalyse ethical, relational accounts of the past’, see Helen Gilbert, ‘Indigeneity and Performance’, Interventions: International Journal of Postcolonial Studies 15.2 (2013): 173–80 (176). 14. See for example Short, Reconciliation and Colonial Power; Jon Altman and Melinda Hinkson, eds., Coercive Reconciliation: Stabilise, Normalise, Exit Aboriginal Australia (Melbourne: Arena Publications, 2007); Jennifer Henderson and Pauline Wakeham, eds., Reconciling Canada: Critical Perspectives on the Culture of Redress (Toronto: University of Toronto Press); Paulette Regan, Unsettling the Settler Within: Indian Residential Schools, Truth Telling, and Reconciliation in Canada (Vancouver: University of British Columbia Press, 2010); Richard Wilson, The Politics of Truth and Reconciliation in South Africa: Legitimizing the Post-Apartheid State (Cambridge: Cambridge University Press, 2001). 15. See for example Kate Darian-Smith and Penelope Edmonds, eds., Conciliation on Colonial Frontiers: Confl ict, Performance and Commemoration in Australia and the Pacifi c Rim (New York: Routledge, 2015). 16. On the ‘prehistory of reconciliation’s present’, see Jennifer Henderson and Pauline Wakeham, ‘Colonial Reckoning, National Reconciliation? First Peoples and the Culture of Redress in Canada’, English Studies in Canada 35.1(2009): 1–26. 17. This call for apology referred to the major protest around the then Australian Prime Minister John Howard’s refusal to apologize to Aboriginal people for the ‘Stolen Generations’. The term ‘Stolen Generations’ refers to state- sponsored policies in the early twentieth century under which Aboriginal and Torres Strait Islander people were removed or stolen from their parents and placed in care or domestic service. See Commonwealth of Australia, Bringing Them Home: Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families (Sydney: Human Rights and Equal Opportunity Commission, 1997), http://www.humanrights.gov. au/our-work/aboriginal-and-torres-strait-islander-social-justice/publications/ bringing-them-home-stolen. Notes 191 18. Barbara Goodwin and Keith Taylor, The Politics of Utopia: A Study in Theory and Practice (London: Hutchinson, 1982), 9. 19. Strakosch and Macoun, ‘The Vanishing Endpoint of Settler Colonialism’, 41. 20. Pauline Wakeham, ‘The Cunning of Reconciliation: Reinventing White Civility in the “Age of Apology”’, in Shifting the Ground of Canadian Literary Studies, ed. Smaro Kamboureli and Robert Zacharias (Ontario: Wilfred Laurier University Press, 2012). See also Elizabeth A. Povinelli, The Cunning of Recognition: Indigenous Alterities and the Making of Australian Multiculturalism (Durham, NC: Duke University Press, 2002). 21. Peter Phipps, ‘Globalization, Indigeneity and Performing Culture’, Local- Global 6 (2009): 28–48 (28). 22. Gilbert, ‘Indigeneity and Performance’, 174. 23. Phipps, ‘Globalization, Indigeneity and Performing Culture’, 28–30. 24. See Audra Simpson, Mohawk Interruptus: Political Life Across the Borders of Settler States (Durham, NC: Duke University Press, 2014). 25. United Nations General Assembly, ‘Report of the Special Rapporteur on the Rights of Indigenous Peoples, James Anaya’, 30 August 2012, http://unsr. jamesanaya.org/docs/countries/2012-report-usa-a-hrc-21-47-add1_en.pdf, accessed 22 July 2014. 26. See Mark Gibney, Rhoda E. Howard-Hassmann, Jean-Marc Coicaud and Niklaus Steiner, eds., The Age of Apology: Facing Up to the Past (Philadelphia: University of Pennsylvania Press, 2009); Michel-Rolph Trouillot, ‘Abortive Rituals: Historical Apologies in the Global Era’, Interventions: International Journal of Postcolonial Studies 2.2 (2000), 173. On international morality, see Elazar Barkan, The Guilt of Nations: Restitution and Negotiating Historical Injustices (New York: W. W. Norton, 2000). On the politics of redress, see Henderson and Wakeham, Reconciling Canada. 27. Alexandre Sauvage, ‘Reconciliation, the Australian State and Durkheim’s Moral Renewal’, http://www.westpac.paris4.sorbonne.fr/SPIP/spip.php? article43#nh11. 28. Anthony Moran, ‘Trust and Uncertainty in a Settler Society: Relations between Settlers and Aborigines in Australia’, in Trust, Risk, and Uncertainty, ed. Sean Watson and Anthony Moran (Basingstoke: Palgrave Macmillan, 2005); Charles Taylor, Multiculturalism: Examining the Politics of Recognition, ed. Amy Gutman (Princeton: Princeton University Press, 1992). 29. Dirk Moses, ‘Official Apologies, Reconciliation, and Settler Colonialism: Australian Indigenous Alterity and Political Agency’, Citizenship Studies 15.2 (2011): 145–59. 30. For example, Colleen Murphy’s A Moral Theory of Political Reconciliation (Cambridge: Cambridge University Press, 2010) seeks to analyse political reconciliation after conflict and the ‘establishment or restoration of democratic relationships critical to the pursuit of peacemaking globally’ (1). It does address South Africa, yet its index does not list the terms ‘Aboriginal’, ‘settler’ or ‘colonialism’. Likewise, Dilemmas of Reconciliation: Cases and Concepts, ed. Carol A. Prager and Trudy Govier (Waterloo, Ont.: Wilfrid Laurier University Press, 2003) examines the ‘challenges that must be faced in the aftermath of genocide or barbarous civil wars’. Chapters traverse regions such as Russia, Cambodia, Guatemala, South Africa and Canada, yet the volume does not address the specific analytical frame of settler colonialism. 192 Notes 31. Julie Fenley, ‘The National Aboriginal Conference
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