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Charles University in Prague Faculty of Humanities CHARLES UNIVERSITY IN PRAGUE FACULTY OF HUMANITIES HEALING ABORIGINAL WOMEN EMERGING AND CHANGING CULTURE OF INDIGENOUS AUSTRALIANS Bc. Jana Kulhánková SUPERVISORS: Mgr. Yasar Abu Ghosh (Department of Anthropology, Faculty of Humanities, Charles University, Czech Republic) A/Prof. Ian Lilley (Department of Archaeology, Aboriginal and Torres Strait Islander Unit, University of Queensland, Australia) PRAHA 2007 Declaration I declare that this thesis is my own work and has not been submitted in any form for another degree or diploma at any university. Information derived from the published or unpublished work of others has been acknowledged in the text and a list of references is given. I agree with possible exposure of my work in electronic or printed version. ................ ............................ Date Signature 2 ACKNOWLEDGEMENTS An exchange program grant and research grant from the Faculty of Humanities, under Charles University in Prague, and a donation from Nadace Vize, made this study into contemporary culture of Australian Indigenous women possible. I am grateful for being given the opportunity and freedom to undertake this investigation and analysis. I owe immeasurable gratitude and appreciation to the staff of Aboriginal and Torres Strait Islanders Studies Unit at the University of Queensland in Brisbane for their valuable cooperation and professional help during my studies and research - Michael Williams, who supported me after my very arrival to Brisbane and was a source of deep inspiration through his lectures, Jackie Huggins, who capably mentored and facilitated my engagement in Kummara Family Care Centre and provided me with personal consultations, Ian Lilley, who supervised my research and gave directions to my involvement in Indigenous studies, and Stephen Corporal, who I consulted my work with as well. I have been especially fortunate in finding myself at the Kummara Family Care Centre in West End, Brisbane in cooperation with Sue Featherstone, Dulcie Bronsch, Mary Graham, Theresa Mace, Lilla Watson, and Gerald Featherstone. They gave most generously of their time, professional guidance and enthusiasm. Within the Faculty in Prague, my very grateful thanks belong to Yasar Abu Ghosh, who supervised my research after arriving back home. He is one of the most inspiring professors of mine. Marek Halbich, The Head of the Department of General Anthropology, supported my rather courageous idea of an ethnographic research of Australian Aboriginal culture and gave me some interesting insights from his own field of research, culture of native South Americans. I would also like to express my appreciation of three Czech colleagues of mine who have found themselves interested in Indigenous culture of this far-away country. A very special man I met in Darwin is George Chaloupka. Since my arrival back home, I have been consulting my work with lecturing professors on Australian Aboriginal issues Stanislav Novotný and Miroslav Prokopec. I owe special thanks and appreciation to my family and friends in Prague, and my flat mates and friends in Brisbane, who have endured sometimes stressful process of living with a student and a researcher in one. I have indeed been fortunate. 3 ABSTRACT: This is a study of how an Aboriginal women’s community organisation engages in revitalisation of traditional Australian Indigenous culture in urban context. I will address the principles of a women’s Indigenous Family Care Centre, Kummara, in Brisbane (Queensland) where I volunteered, and conducted an ethnographic research. Kummara is based on family care, strengthening of women’s business, and reconnecting Aboriginal women to their cultural role. The organisation addresses the consequences of the Stolen generations which was a forcible separation of Aboriginal children from their families, their re-education and Christianisation for the duration of 50 years (1910-1969) of Australian history. My thesis is that Aboriginal women practicing family care and women’s spirituality in Kummara contribute to revitalisation of traditional Indigenous culture. This occurs mainly in education of children and young people (implementing rites of passage and parental programs), and in reconnecting to the traditional role of women in family, community and in spiritual life. In the Aboriginal context of health, the women in Kummara engage in a process of cultural, spiritual and emotional healing. They have adapted their ways of doing this to modern society and have been influenced by different Western and other cultural concepts while still trying to preserve elements of their traditional past. By nature, the women’s perceptions of what is Aboriginal today differ, as their personalities differ. Therefore, the process of revitalising the women’s culture seems to be inconsistent. Similarly to other Aboriginal institutions, it may also be driven by various political interests and aims as it is balancing in between the mainstream and the community demands. I argue that Kummara is a good example of how fruitful, though complicated, it is to find a common definition of Aboriginal culture that can be said to be shared. What I can bring into the debates on cultural revitalisation is an acknowledgement that the women in Kummara are aware of the innovative and adaptable nature of their own culture, communicate it, and understand it as a necessary process of cultural dynamism and change. 4 SOUHRN: Předmětem této studie o současné městské kultuře Austrálců Je, Jak komunitní organizace sociální péče, Kummara, přispívá k revitalizaci tradiční kultury Austrálců. Ve výzkumu Jsem se zaměřila na centrum rodinné péče nativních žen – Kummara Family Care – v Brisbane, kde Jsem po dobu pěti měsíců pracovala Jako dobrovolník. Hlavním cílem Kummary Je péče o rodinu a děti, ale současně posílení pozice Austrálek v moderní australské společnosti a znovuobJevování JeJich tradiční role. Tato organizace usiluJe o řešení následků tzv. Ukradených generací , neboli šedesátileté etapy (1910-1969) kdy australští sociální pracovníci násilně odebírali děti z rodin Austrálců a podrobovali Je západní převýchově a christianizaci. Hlavní tezí této práce Je, že Kummara svou činností přispívá k revitalizaci tradiční kultury Austrálců, a to především v oblasti výchovy dětí a dospívaJících (zavádění přechodových rituálů a rodičovských programů) a znovuobJevování tradiční role ženy v rodině, komunitě a ženském spirituálním životě. Z pohledu nativních obyvatel a JeJich holistického chápání zdraví se tak podílí na kulturním, spirituálním a emocionálním léčení. Přestože Jsou způsoby “léčení” a rodinné péče pochopitelně modernizovány a nesou v sobě prvky z Jiných kultur, které soudobou kulturu Austrálců ze všech stran ovlivňuJí a formuJí, přesto v sobě zachovávaJí Jakýsi pravzor, neboli to, co se považuJe za původní tradici. Představy žen o obnovování tradic a současně o způsobu Jak Je přizpůsobit modernímu životu, se přirozeně liší, steJně Jako JeJich osobnosti. Proto se JeJich aktivity a příspěvky k revitalizaci tradiční ženské kultury, i způsob, Jakým o ní přemýšleJí, mohou zdát poněkud neJednotné, nekonzistentní. Podobně Jako Je tomu u ostatních australských nativních organizací, i Kummara sleduJe určité ideologické cíle a záJmy. Je ve složité pozici, neboť musí splňovat Jak očekávání komunity, tak maJoritní společnosti, která Kummaru prostřednictvím vlády finančně podporuJe. Myslím si, že fungování této organizace Je dobrým příkladem toho, Jak plodné a současně komplikované Je shodnout se na společné definici kultury, kterou dotyční lidé sdíleJí. Mým přínosem k debatám o revitalizaci kultury Je konstatování, že nativní ženy, s kterými Jsem měla tu čest pracovat, si Jsou plně vědomy proměnlivosti vlastní kultury, diskutuJí o této proměnlivosti a chápou Ji Jako nutný proces kulturního dynamismu a změny. 5 Real ‘traditions’ can be invented, just as ‘imagined communities’ can be real communities – assuming we recognise social reality as a social construct. (Alan Barnard 2006:7) The only way how to keep this country healthy is to practice cultural business here. (Samuel Watson, Aboriginal elder, Yuggera community, Brisbane) Aboriginal women just need to be women. (Jackie Huggins) 6 CONTENT CHAPTER ONE I. Introduction.................................................................................................8 1.1 Methodology.............................................................................................10 1.2 Me in the field...........................................................................................11 1.3 Structuring the thesis................................................................................13 CHAPTER TWO II. Theoretical Issues...................................................................................15 2.1 Debate on Indigeneity and Cultural Invention.........................................15 2.2 Origins of Indigenous movements in contemporary Australia................18 CHAPTER THREE III. Aboriginal Women...............................................................................23 3.1 Anthropological Representations.............................................................24 3.2 Aboriginal Women’s Empowerment.......................................................29 3.3. Indigenous versus White Women’s Movement......................................32 3.4 Indigenous Movement as a Black Movement..........................................35 CHAPTER FOUR IV. Kummara Family Care.........................................................................36
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