Introduction

Notes

Introduction

1. Shakespeare c.1597, 3.1.51–53. 2. Due to differences in transcription and orthography Alyawarra is also sometimes spelled Alyawarre. Further, in some cases Alyawarra(e) is used to refer to both the language and the people while in other cases the final letter (a or e) is dropped to distinguish between the language and the native speakers of that language, although not consistently; that is, sometimes Alyawarr is used to refer to the language while Alyawarra(e) is used for the people who speak this language while in other sources this relationship is reversed. (Other identified spellings include; Alyawara, Iliaura, Illiaura, Iljaura, Ilyaura and Ilyowra). While current Institute for Aboriginal Development (IAD) convention is to use the spelling ‘Alyawarra’ to refer to this language and the spelling Alyawarr to refer to the group identity associated with this language, for a number of reasons this book will use ‘Alyawarra’ to refer to the language and the native speakers of this language or people classified as being Alyawarra by ‘descent’ even where their first language is English (or other). The two most important reasons for this are that people in Alpurrurulam use the word ‘Alyawarra’ to refer to identity based on group belonging; for example, ‘that girl is proper Alyawarra’ and the fact that Alyawarra is the common use (for both language and people) in most source material. In cases where other sources are quoted, original spellings will be retained. 3. ‘Lake Nash’ is sometimes used synonymously with Alpurrurulam to refer to the community. Prior to struggles for land rights the name ‘Alpurrurulam’ was not shared with non-Aboriginal people and hence the name Lake Nash appears, prior to the 1980s, in all the literature. More contemporary sources refer to Lake Nash as a body of water and a pastoralist station while Alpurrurulam is the name of both the community where I did research and the Dreaming sites located near the body of water. In addition Alpurrurulam can also be spelled Ilperrlhelame. In this book the spelling Alpurrurulam will be used to refer to the community where I conducted fieldwork as this was the spelling used by the town when it was founded and is still the official spelling used by the community. In cases where other sources are quoted, original spellings will be retained. 4. Dreaming has different meanings for different Aboriginal peoples. As a term applying to all Aboriginal spirituality it is an imposition of western understandings. For a more detailed discussion of the evolution of the term (including Dreamtime) see Wolfe (1991). Here the term Dreaming is used, in keeping with its use in Alpurrurulam, to refer to a complex set of ideas which relate both to the timeless ‘everywhen’ including creation, important sites and tracks where Dreaming beings interacted and interact with the

165 166 Autobiographical Memory in an Aboriginal Australian Community

landscape and also to those beings; many of whom erupt into and interrupt our time in important, creative ways. Dreaming will be discussed in more detail in Chapter 7. 5. McEvoy & Lyon 1994, p. 32. 6. Lyon, Parsons & Memmott 1989, p. 4. 7. Ibid. 8. To protect people’s identities and to respect possible kumunjayi (which is discussed in Chapter 2) pseudonyms are used throughout this book to refer to the residents of Alpurrurulam. 9. The Alyawarra were not historically, by European standards, the original residents of Alpurrurulam, and this has become a point of contention in establishing land claims in this area. However, as Moyle (1986) says of another Alyawarra Dreaming site to the south, if ‘children, regardless of their parent’s Countries, are conceived inside Ntuwirrka Country they would establish a link with that land which, if followed by extended residence there, would eventually give them owner status and they could take over Ntuwirrka’ (p. 45). Moyle (1986) also points out that during his own field work there were ‘reciprocal visits between Lake Nash and Ammaroo for ceremonial purposes’ (p. 24), and goes on to say that ‘for their own part, the Lake Nash people have availed themselves, by means of their children’s affiliations, of at least seven Dreamings passing through or near the settle- ment’ (p. 25). Moyle’s statements highlight the relationship between children in Alpurrurulam and the Dreaming sites located there. Issues related to children’s connections to the land are often set within a framework of ‘Conception Dreamings’. Anthropologist Francesca Merlan (1986) points out that often these debates in Aboriginal Australia are set in a framework of ‘physiological parentage, especially paternity’ (p. 474). In Alpurrurulam there did not seem to be any confusion about what caused a pregnancy (that is, sex); rather, the distinction which was important in these situations was more an ‘ontological’ concern. In other words, the development of personhood involves an ontological break from non-personhood; a break which is shaped by Dreaming. The specific Dreaming-affinity which each person has is transmitted to a person through an intimate link estab- lished through the place of their birth and also through residence in that place. See also Muecke (1999). 10. Green 1992, p. xi; Moyle 1986, p. 15; Yallop 1977, p. 3; Lyon et al. 1989, p. 10. 11. Rose 1996, p. 7. 12. Green 1992, p. xvi; see also Moyle 1986. 13. Strang 2003, p. 110. 14. McGrath 1987, p. x. 15. Rose 1991. 16. McEvoy & Lyon 1994, p. 32. 17. Ibid. 18. Ibid. 19. Ibid. 20. Lyon & Parsons 1989. Notes 167

21. McEvoy & Lyon 1994, p. 32. 22. Lyon & Parsons 1989, p. 59. 23. According to the Aboriginal Land Rights (Northern Territory) Act 1976 land claims can be made on either unalienated Crown land or land outside a town in which all the estates and interests not held by the Crown are held by, or on behalf of, Aboriginal people. Typically where land is granted following such a claim, the title is held by an Aboriginal Land Trust. However, in addition to the provisions in this legislation the Miscellaneous Act Amendment (Aboriginal Community Living Areas) Act 1989 (NT) provides for the application by certain Aboriginal peoples for an ‘excision’ of community living areas on pastoral properties (alienated land) with a successful application leading to a grant of freehold title over small sections of land to be used as living areas, this is known as an excision. In 1988 free hold title over the community excision at Alpurrurulam was granted (McEvoy & Lyon 1994, p. 32). The struggle for recognition has continued and in 2012 Native Title was recognized over Lake Nash and Georgina Downs pastoral leases. 24. Lyon & Parsons 1989, p. iv. 25. In American English, ‘flashlight’. 26. Harris 1993, p. 8. 27. Turpin n.d. 28. For further discussion, see Harkins 1994 and Sharifian et al. 2004. 29. Atkinson & Hammersley 1994, p. 248. 30. Hammersley & Atkinson 1983. 31. Shweder 1997, p. 153. 32. Krupat 1992, p. 15. 33. Rosaldo 1993, p. 50. 34. As Hammersley & Atkinson (1983) rightly point out in relation to fieldwork, researchers cannot study a social situation in any way but through direct engagement, and hence taking the idea of ‘naturalistic’ study too literally can be deceptive. The presence of the researcher in the field, ‘is not a meth- odological commitment, it is an existential fact’ (p. 15). 35. Atkinson & Hammersley 1994, p. 256. 36. May 2003, p. 134. 37. Sutton 2003, p. 151. 38. Ibid., p. 148. 39. Markus & Kitayama 1991. 40. Triandis 1989. 41. Geertz 1973, p. 6. 42. Ibid., p. 5. 43. Geertz 2000, p. xi. 44. Keesing 1981, p. 68. 45. Geertz 1973, p. 44. 46. Geertz 2000, p. x. 47. McCorquodale 1997, p. 24. 48. Ibid., p. 24–5. 49. Dilthey 1988, p. 95–6. 50. Geertz 1973, p. 82. 168 Autobiographical Memory in an Aboriginal Australian Community

1 Opal’s Stories

1. I have added titles to these stories to aid in referencing them later in the book. Also, in four of these interviews there was another person, besides Opal and myself, present. In the stories titled Little kid an’ all and No tea Stephanie was with us. Stephanie was the granddaughter of one of Opal’s best friends and she often helped me with learning Alyawarra and sometimes sat in on interviews to help me when Opal wanted to speak in Alyawarra rather than Aboriginal English. In the stories Dotty can shoot and We walked up another local woman, Sue, was present for the same reasons.

2 ‘Auto’ Is Not Automatic

1. Eliot 1859, 6.54. 2. Wittgenstein 1974, p. 181. 3. Sutton 2010. 4. Tulving 1972. 5. See, for example, McIlwain & Sutton 2013 and Geeves et al. 2013. 6. Connerton [1989]2004, p. 88. 7. Fivush & Nelson 2004, p. 574; Conway & Rubin 1993. 8. Engel 1999, p. 27. 9. Nelson & Fivush 2004, p. 577. 10. Schacter 1996, p. 300. 11. Fivush & Nelson 2004, p. 537. 12. Nelson & Fivush 2004, p. 489. 13. Fivush & Nelson 2004, p. 575. 14. Nelson & Fivush 2004, p. 506. 15. Fivush & Nelson 2004, p. 576. 16. Nelson 2003. 17. Halbwachs [1945]1992, p. 182. 18. Assmann & Czaplicka 1995, p. 128. 19. Triandis 1989, p. 511. 20. A vast range of terminology has been used to make similar distinctions. Markus & Kitayama (1991) use the term ‘interdependent’ to refer to the personal level of self-construal, stating: ‘we [therefore] call this view the interdependent construal of the self. The same notion has been variously referred to, with somewhat different connotations, as sociocentric, holistic, collective, allocentric, ensembled, constitutive, contextualist, connected, and relational’ (p. 227). In this book I use the term allocentric to keep separate different forms of self-construal and the cultural models with which they are associated (where I use the terms interdependent/independent) for reasons that will be explored more fully in Chapter 3. I have chosen to use idiocentric for the form of self-construal associated with independent societies because in everyday use ‘egocentric’ carries with it certain negative connotations. 21. Markus & Kitayama 1991, p. 225. 22. Triandis 1989, p. 506. 23. Wang & Brockmeier 2002, p. 48. Notes 169

24. Ibid., p. 47. 25. Ibid. 26. Ibid., p. 48. 27. Ibid. 28. Ibid. 29. Ibid., pp. 51–2. 30. Markus & Kitayama 1991, p. 231. 31. Musharbash 2007, p. 310. 32. Memmott 2005 – online journal, no page numbers. 33. Ibid. 34. Sansom 1980; see also Michaels 1985. 35. Sansom 1980, p. 79. 36. Ibid., p. 84. 37. Ibid. 38. Nisbett 2003, p. 53. 39. Markus & Kitayama 1991, p. 232. 40. Ibid., p. 226. 41. Ibid. 42. Moyle 1986, p. 19. 43. Sansom 2006, p. 154. 44. Myers [1986]1991, p. 124. 45. Ibid., p. 178.

3 ‘Auto’ Is Not Alone

1. Mackay 1991, p. 79. 2. The Northern Territory National Emergency Response Act 2007, more com- monly known as ‘the NT Intervention’, was ostensibly a response from the Australian Federal Government to the Northern Territory Government’s Inquiry into the Protection of Aboriginal Children from Sexual Abuse, aka the Little Children Are Sacred report (Anderson & Wild 2007). The NT intervention included a number of changes to welfare provision, land tenure and necessitated the suspension of the Racial Discrimination Act of 1975. The NT Intervention also saw 600 soldiers stationed in Aboriginal communities in the Northern Territory (Ashby-Cliffe 2008). The NT Intervention legislation was replaced in 2011 by the Stronger Futures policy. 3. Sansom 1980, p. 79. 4. Markus & Kitayama 1991, p. 225. 5. Ibid., p. 227. 6. Nisbett 2003, p. 191. 7. Triandis 1989, p. 507. 8. Markus & Kitayama 1991, p. 224. 9. Wang & Brockmeier 2002, p. 50. 10. Hall 1976, p. 79. 11. Nisbett 2003. 12. Ryle 1949, p. 181. 13. Mourning following a death, known as ‘sorry business’ in Aboriginal English, is an important part of many Aboriginal cultures. While different Aboriginal 170 Autobiographical Memory in an Aboriginal Australian Community

people deal with sorry business in different ways, in Alpurrurulam it was common for people who were close to the deceased to set up a temporary camp away from the community, called a ‘sorry camp’, where they could grieve together. During this time of sequestration mourners often cut their hair and in some cases caused self-harm by cutting. Throughout and after sorry business the community refrained from using the name of the deceased for at least a year and often longer. During sorry business reasons for the death were sought. At the end of sorry business a smoking ceremony was usually performed at the house of the deceased. For further discussion of sorry business see Glaskin et al. 2008. 14. Sutton 2008b; Clark 2001. 15. Clark 2001, p. 142. 16. Harris 2004, p. 729. 17. Triandis 1989, p. 507. 18. Markus & Kitayama 1991, p. 224. 19. Wang & Brockmeier 2002, p. 50. 20. Edge 1998. 21. Nesbitt 2003, p. 49. 22. Edge 2003, p. 37. 23 , Myers [1986]1991, p. 110. 24. Ibid., p. 124. 25. Edge 1998, p. 31. 26. cf. Leichtman et al. 2003. 27. Campbell 2003. 28. Edge 1998, p. 153. 29. Ibid., p. 37. 30. Ibid., p. 36. 31. The term ‘humbug’ can have different meanings depending on context. I use it here to describe asking, begging or demanding goods from people based on kinship or other obligations, which may or may not include the use of force. In other situations humbug can also be used to mean trouble more generally (see, for example, Merlan 1998), and it can also be used to mean deception or lying (see, for example, Sansom 1980). The use to which I am putting the term humbug was common in Alpurrurulam, particularly amongst the elderly, as most of the women I worked with were.

4 Translating Memory

1. Cervantes 1615. 2. Stanner 1960, p. 76. 3. Sansom 2001, pp.104–5. 4. Ibid., p. 101. 5. Ibid., p. 102. 6. Ibid., p. 117. 7. Casey 1987[2000], p. 309. 8. Engel 1999[2000]. 9. Sansom 2001, p. 105; emphasis in original. 10. Ibid., p. 105. 11. Ibid., p. 103. Notes 171

12. Ibid., p. 111; emphasis in original. 13. Ibid., p. 111. 14. Harkins 1994, p. 177. 15. Sharifian 2003, p. 13. 16. Sansom 2001, p. 104. 17. Bell [1983]2002, p. 41. 18. Ibid., p. 41. 19. Beckett 2000, p. 313. 20. Ibid., p. 313. 21. See, for example, Windschuttle 2001. 22. Wilson & Ross 2003, p. 147. 23. Menchú 1984, p. 1. 24. Stoll 1999. 25. Aznáres 2001, p. 116. 26. Ibid. 27. Engel [1999] 2000. 28. Wegner et al.,1991, p. 923. 29. Ibid. 30. Ibid., p. 924. 31. Markus & Kitayama 1991, p. 231. 32. Brennan 2005, p. 95. 33. Ibid., p. 123. 34. Ibid., p. 124. 35. Brockmeier 2002, p. 38. 36. Ibid., p. 36. 37. Ibid., p. 38. 38. Ibid., p. 38. 39. Nelson 2003, p. 125. 40. Casey [1987] 2000, p. 290. 41. Habermas & Bluck 2000, p. 748.

5 Journey of a Lifetime

1. Melville 1851, p. 61. 2. Campbell 2008, p. 41. 3. See, for example, Adam 1990, pp. 134–8; Rappaport 1990, pp. 11–17; Gell [1992]2001; Hughes & Trautmann 1995; Levine 1997. 4. Gell [1992]2001, p. 4. 5. Green 1992, p. 182. 6. Ibid., p. 67. 7. Lyon and Parsons 1989, p. 33. 8. Deger 2006, p. xviii. 9. Neisser 1998. 10. Evans & Wilkins 2000. 11. Bartlett 1932, p. 202; my emphasis. 12. Neisser 1976, pp. 229–30. 13. Ibid. 14. Sharifian et al. 2004; Malcolm & Rochecouste 2000. 172 Autobiographical Memory in an Aboriginal Australian Community

15. Sharifian 2001. 16. Ibid., p. 124. 17. Godkin 1980, p. 73. 18. There are a number of philosophical and linguistic theories of indexicality (for example, Kaplan 1989; Ochs 1990; Perry 1997; Silverstein 2003). Here the term ‘indexical’ refers more basically to a narrative feature that points to (or indicates) a specific referent within a given framework such that it may be ‘indexed’ and therefore placed in relation to other stories or events in a mean- ingful way. Chronology is one such framework for indexing ‘when’ within narrative, allowing stories to be placed along a timeline, but it is by no means the only way to narratively structure the relationships between stories or events. 19. Long & Memmott 2007, p. 1. 20. ARIA stands for Accessibility/Remoteness Index of Australia. According to the Australian Government Department of Health and Aging (n.d.) the ‘ARIA uses Geographic Information System (GIS) technology to provide a measure of remoteness (from service centres) for all places and points in Australia’ (p. 22). 21. Long & Memmott 2007, p. 1. 22. Ibid., p. 3. 23. Ibid., p. 10. 24. Ibid., p. 3. 25. Ibid., p. 3. 26. Ibid., pp. 3–4. 27. Ibid., p. 10. 28. Ibid. 29. Casey [1987]2000, p. 213. 30. Casey 2001, p. 683. 31. Ibid. 32. Casey [1987]2000, p. 183. 33. Breen 1993, p. 20. 34. Ibid., p. 21. 35. Ibid. 36. Ibid., p. 20. 37. Ibid., p. 28. 38. Merlan 1998, p. 1. 39. Bell 1983, p. 8. 40. Casey [1987]2000, p. 182. 41. Engel 1999. 42. Casey [1987]2000, pp.186–7. 43. Casey 2000, p. 213.

6 Country, Memory, Culture

1. Attributed. 2. Gary 1989, p. 53. 3. Godkin 1980, p.73. 4. Latour 1999, p. 304. 5. Ibid., p. 293. Notes 173

6. Ibid., p. 294. 7. Ibid., p. 296. 8. Ibid., p. 297. 9. Ibid., p. 175. 10. Nisbett 2003, p. 100. 11. Ibid., p. 100. 12. Ibid. 13. Ryle 2000. 14. Ibid., p. 336. 15. Ibid., p. 342. 16. Plumwood 2006, p. 119. 17. Ibid., p. 119. 18. Ibid., p. 125. 19. Rose 1996, p. 7. 20. Rose 2001, p. 104. 21. Morling & Lamoreaux 2008, p. 199. 22. For a more detailed discussion of allocentric and nomocentric viewpoints see philosopher Rick Grush’s (2000) paper ‘Self, World and Space: the Meaning and Mechanisms of Ego and Allocentric Spatial Representation’. In regard to the discussion here he has written: ‘The most puzzling proposal is the “view from nowhere”. Some researchers, mostly philosophers, have hankered after some kind of truly viewpoint-independent notion, especially those inter- ested in objectivity. The fact is that any viewpoint is a subjective viewpoint, and hence not an objective viewpoint’ (p. 80). 23. Zierott [1988]2006, p. 5. 24. Myers [1986]1991, p. 74. 25. Reser 1979, p. 67. 26. Smith 2006, p. 222. 27. Zierott [1998]2006, p. 117. 28. Breen 1993. 29. Myers [1986]1991, p. 119. 30. Zierott [1998]2006, p. 116. 31. Hofer 1934, p. 381. 32. Casey [1987]2000, p. 201. 33. Ibid., p. 201. 34. See, for example, Albrecht 2006, Connor et al. 2004, Albrecht et al. 2007 35. Guo 2003, p. 201. 36. Ibid., p. 205–6.

7 Memory and Dreaming

1. See, for example, Hill 1988; Maddock 1988; Merlan 1994; Rumsey 1994; Rose 1984, Austin-Broos 1994; Beckett 1993, 1996; Sissons 1991; Macdonald 1998, 2003; Comaroff & Comaroff 1992. 2. Attwood 2005a, p. 243. 3. Ibid., p. 248. 4. Ibid., p. 243. 5. Merlan 1994, p. 331. 174 Autobiographical Memory in an Aboriginal Australian Community

6. See, for example, Rose 1994, 2001. 7. Gillen 1896, p. 185. 8. Stanner[1987]1990, p. 225. 9. Lyon & Parsons 1989, p. iv. 10. Hamilton [1987]2000. 11. Sansom 2006, p. 153. 12. Ibid. 13. Ibid. 14. Attwood 2005a, pp. 252–3. 15. Attwood 2005b, pp. 170–1 16. Swain 1988, p. 454. 17. Rose 1994, p. 181. 18. Ibid., p. 180. 19. Assmann & Czaplicka 1995, p. 127. 20. Kenny 1999; see also Munn 1973. 21. Sansom 2006, p. 168. 22. Wolfe 1991. 23. Swain 1993. 24. Stanner [1987]1990, p. 225 25. Sansom 2006, p. 168. 26. Wierzbicka 2007, p. 37. 27. Ibid., pp. 20–1. 28. Green 1992, p. 170. 29. Green 1992, p. 73 – In this quote Green uses the abbreviation (LN) to refer to Lake Nash which is to distinguish variation in the Alyawarra spoken in Alpurrurulam from that spoken elsewhere when such distinctions are present. 30. Author’s phonetic transliteration. 31. Green 1992, p. 288. 32. Attwood 2005a, pp. 252–3. 33. Leichtman et al. 2003, p. 77. 34. Ibid., p. 75. 35. See, for example, Wang, 2001, 2003; Leichtman et al. 2003; Reese 2002; Nelson & Fivush 2004. 36. Reese et al. 2008, p. 114. 37. Ibid., p. 114. 38. Ibid., p. 122. 39. Ibid., p. 115. 40. Ibid., pp. 122–3. 41. Kearins 1986, p. 203. 42. Blackman & Moore 2004, p. 86. 43. Butterworth & Reeve 2008, p. 443 44. Butterworth et al. 2011, p. 630. 45. Ibid. 46. Ibid. 47. Kearins 1984 p. 434. 48. Gathercole 1998. 49. Davidson & Klich 1980, p. 571. 50. Memmott 2005, n.p. Notes 175

51. Ibid. 52. Sharifian 2003, p. 17. 53. Ibid., p. 18. 54. Sharifian 2001, p. 130. 55. Ibid. 56. Sharifian 2010, p. 130 57. Sharifian 2001, p.130 58. Ibid., p.131 59. Ibid., p. 130. 60. Reese et al. 2008, p. 115. 61. Leichtman et al. 2003, p. 73. 62. Reese 2002, p.11 63. Ibid., p. 11. 64. Nelson 1993. 65. Nisbett 2003, p.57-58 66. Triandis 1989, p. 510. 67. Ibid., p. 510. 68. Meyers [1986]1991, p. 113. 69. Ibid., p. 110. 70. Ibid., p. 179. 71. Burbank 2006, p. 6 72. Ibid., p. 6 73. Ibid., p. 7. 74. Ibid., p. 9. 75. Brockmeier & Wang 2002, p. 53.

Discussion

1. Sarker 1995, p. 154. 2. Henrich, Heine & Norenzayan 2010, p. 1. 3. Ibid. 4. Ibid. 5. Leichtman et al. 2003, p. 74. 6. Markus & Kitayama, 1998. 7. Geertz 2000, p. xi. 8. Sutton 2004, p. 187 9. Ortner 2003 10. Sutton 2008a. 11. Triandis 1989, p. 511. 12. Neisser 1998. 13. Evans & Wilkins 2000. 14. Cerexhe 1997. 15. Attwood 2005a, p. 250; see also Reynolds 1987. 16. Stanner [1968]2001, p. 120. 17. John Ah Kit 1995, p. 35 – emphasis in the original. 176

Figure 9.1 Opal References

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Aboriginal English (Kriol) 13, 40, Alyawarra 41–3, 77–8, 103–4, 117–8 compass 111–12 Aboriginal peoples and death 50, 60 and cattle 3 immigration 2 definitions 20 as language 97, 165 fn. 2 genealogies 139, 141 as people 165 fn. 2 heritage 163 social system 3 importance to political dis- spelling of 165 fn. 2 course 77, 162–3 Alywarr to English Dictionary 143 land rights 162–3, 167 fn. 23 wage animals, agency of 117–19 strikes 4, 79–80 apmer (camp or residence) 98 Aboriginals Protection and Restriction of architecture, aboriginal 127–8 Sale of Opium Act of 1897 79 arithmetic 147 agency, non-human 119–20, 135 Arrernte (language and people) 2, Albrecht, Glenn (psychologist) 133 25, 97 allocentric (interdependent) art, Aboriginal 125–7 see also dot self-construal painting definition 37–8, 39–40 168 fn. 20 autobiographical memory in interdependent societies 56, and children 36, 144–5, 146–151 59–60, 65 Chinese 39 and non-human agents 119–20 and context 84 and perception 102–3 definition 35 and place 134–5 and narrative structure 101 reminiscing style 90–1 and oral history 86–7 and schema 103 and publication 87 and self-reference 45, 46 and self-construal 38, 69, 75–6, 87 social nature of 49, 51–2 socio-cultural nature of 35–6, see also idiocentric self-construal 89–90, 93, 155 and temporality Alpurrurulam (community and 96, 142 dreaming site) western 39, 93–4 airing of grievances 63–7 see also memory art 16–17, 122–6 Autobiographical Memory and Sense of and autonomy 68–9 Place (Rockwell Gray) 115 child-rearing 151–5 autonomy 68 housing allocation 54 autopsy 138 identity 52 aweyel (to hear, to listen, to land rights 4–5, 6–10 understand) 102 location 1 Azanáres, Juan Jesús 88 migration to 2 King Ranch, Inc.’s attacks upon 5 Beckett, Jeremy (anthropologist) 86 as ‘place’ 128–9 bedtime 153–4 solitude, aversion to 55 ‘been’, syntactical function of 42–3 travel 107–9 bees 117

186 Index 187 birthdays 129–31 Dotty (Alpurrurulam resident and boredom 41–2 artist) 30–1, 64–5, 117, 124–5 Breen, Gavan (linguist) 111–12, 131 Dreaming Brennan, Susan (psycholinguist) 91 and children 166 fn. 9 Brockmeier, Jens (philosopher/ and Country 132 psychologist) 38, 56–7 definition 165–6 fn. 4 Bularnu (people) 1, 2 as history 10, 138–9 and place 140–2 calendar time 110 Dreamtime 141–2 camp orientation 112 Durmugam (Aboriginal man) 74 Campbell, Sue (philosopher) 96 Casey, Edward (philosopher) 75, Edge, Hoyt (philosopher) 67, 69–70 111, 113 Engel, Susan (psychologist) 75, 113 cattle industry 3–4 ceremony 34–5 fieldwork, participant-observa- childbirth 129 tion 14–16, 19, 157–8, 159, 160 children 36, 63–7, 102, 146–156 filmmaking, Aboriginal Christianity 132 Australian 102 chronology see temporality Fivush, Robyn (psychologist) 35–6 Clark, Andy (philosopher) 60–1 Flying Fox (Antyipere) 1 cognition, distributed 61 food consumption 70–1, 133–4 coincidence 117, 138 forgetting 96 collective 118–20 ‘From Bedtime to On Time: Why colonization 77, 86–7, 137, 141 Many Aboriginal People Don’t common ground 110–11 Especially Like Participating in communication, high- and Western Institutions’ (Victoria low-context 59 Burbank) 153–4 compass, abstract 111–12 Coniston massacre of 1928 79 Geertz, Clifford 18–19 Connerton, Paul Georgina River 81–2, 84, 97 (anthropologist) 34–5 Getting Talked Out of Native Title counting 146, 147–8 (Carolyn Cerexhe) 162 Country 2–3, 109, 112, 127, 132, global warming 133–4 135 goannas 70–1, 117, 118 cowboys see jackaroos Grass Rat (Nyemale) 1 culture 18 Green Snake (Kwerrenye) 1 Culture and Self (by Hazel Markus and grievances, airing of 63–7 Shinobu Kitayama) 18, 56 grubs 70–1 Guatemalans, Indigenous 88 Daughters and Dreaming (Diane Guo, Pei-yi (anthropologist) 134–5 Bell) 86 death and mourning 60, 61, 169–70 Hall, Edward (anthropologist) 59 fn. 13 Harris, Roy (linguist) 61 Deger, Jennifer (anthropologist) 102 histories deixis 42 creation of 137–8, 163 disputes, marital 63–7 and myth 138 dogs 63–7 oral 86–7, 139–41 Donny (husband of Opal) 23, 79 and place 141 dot painting 16–17, 122–6 written 86 188 Index

Hofer, Johannes 132 Latour, Bruno (sociologist/ humbug 70–1, 170 fn. 31 anthropologist) 118–19 hunting 70–1, 117 Looking Back to the Future: Māori and Pakeha Mother-Child Birth Stories ‘I-alone’ 45–46 (Reese et al.) 145–6 I Rigoberta Menchú 87–8 ‘I-with-others’ 45 Mae (niece of Opal) 31, 32, 64–5, 99, The Identity and Function of 131–2 Autobiographical Memory (Anne Māori 145–6 Wilson and Michael Ross) 87 marbles 16–17 idiocentric (independent) self- massacres 79, 86 construal 37, 40, 49, 56, 59, Memmott, Paul (anthropologist) 42, 168 fn. 20 see also allocentric 109 self-construal memory ‘In the Mind’s Ear’ (Evans and collective 141 Wilkins) 102 composite 99–100 individuality 67–68 declarative 34 information as currency 44 defining 137 interdependence earliest 145–6, 149–50 communal 67–8, 69, 72–3 episodic 34, 89, 100, 113 relational 67–8, 69 and language 142–4 variations in 158–9 paradigms of 33–7 interdisciplinary research 18–19, and place 113 159–162 procedural 34–5 interviewing 74–5, 85–6 and schema 103 iterl-areyel (to remember) 143 and self 37–40 semantic 34, 89 jackaroos (cowboys) 5 shared 55–6 Jesse (Alpurrurulam resident) and solastalgia 134 64–5 study of 19, 155–6 transactive 90–1 Kaytej (people) 2 visual-spatial 147, 155 Kelly, Roy (Aboriginal man) 74, 76 western approaches to 113 Killing Times 78–9 see also autobiographical memory King Ranch Incorporated 4–6 Menchú, Rigoberta (Guatemalan Kit, John Ah (former director of author) 87–90 Northern Land Council) 163 Merlan, Francesca (anthropolo- knowledge, shared see common ground gist) 112, 138 Kriol see Aboriginal English metonymy 106 kumunjayi (name replacement of Morling, Beth (psychologist) 122 deceased) 49–51 mother-child interactions 150–3 kwaty (digging water) 98 Musharbash, Yasmine (anthropologist) 41 labour, forced 79–80 Lake Nash 1, 165 fn. 3 see also narratives Alpurrurulam and autobiographical memory 101, Lalor, Myles (aboriginal man) 86 155 Lamoreaux, Marika and communication 91–2 (psychologist) 122 demonstrative use in 148 Index 189

exophoric 84 place high-context 59 and birth 129 as semiotic hybrid 159 and dreaming 140–2 and temporality 10, 44–5, 99–101 and identity 112–14, 159 and ‘truth’ 87–90 and memory 113–14 Neisser, Ulric (cognitive power of 115–118 psychologist) 103 self-construal 127 Nelson, Katherine (psychologist) 35 and space 111–12 New South Wales Aborigines Welfare as temporal index 104–6, 109–11, Board 86 135 New Zealanders, European 145 political correctness 50–1 nicknames (or ‘bush names’) 50 Polly (sister of Opal) 23, 25–6, 31, Nisbett, Richard (psychologist) 56, 59 32, 79, 99 nomadism 107 possums 143–4 Northern Territory National pronoun use 40, 43–9, 52, 57–8, Emergency Response Act 117–18 see also self-reference 2007 169 fn 2 nostalgia 132–3 see also solastalgia ‘reciprocity of perspectives’ 15–16 Recovery of Historical Memory of Opal (Alpurrurulam resident) Guatemala 88–9 on Alpurrurulam migration 2 Relational Remembering (Sue chronological biography of 78–80 Campbell) 69 Dreaming 143–4 relationships 69–72 narrative technique 45, 91 Reser, Joseph 127 on seasonality of work 4, 99–100 Rose, Deborah Bird (anthropologist) self-reference/pronoun use 40, 138, 140–1 43–9, 52, 57–8 on storm of Ryle, Gilbert 59 1974 6–9 and temporality 96–7 Sansom, Basil (anthropologist) 44, stories and discussions: ‘Dotty can 74, 76, 141 shoot’ 29–30, 81–2; ‘Got Schacter, Daniel (psychologist) 35–6 ‘em Mae’ 32, 99; ‘Little kid schema 103–4, 149 an’ all’ 31, 41, 43–4, 46–7, self-concept 103 57–8, 98–9; ‘No tea’ 26–7, self-construal see under allocentric 40–1, 48, 95, 97; ‘Stupid ques- self-construal; idiocentric tion’ 27–8, 95, 146; ‘We self-construal walked up’ 25–26, 41, 47–8, self-knowledge 59–50 48–9, 58, 97; ‘White man want self-reference 38, 40–3, 46–9 us for nothin’’ 23, 40–1, 43, The Self and Social Behavior (Harry 44, 45–6, 77, 78, 80–1 Triandis) 18 ordering, spatial 147–8 semiotic hybrid 91–2 Ortner, Sherry (cultural Sharifian, Farzad (linguist) 77–8, 148 anthropologist) 160 shopping 70–1 Slim (Alpurrurulam resident) 11–12 pastoralists 1, 12 Smith, Benjamin perception 102, 162 (anthropologist) 131 performative self 59, 60–1, 65, 68 Snake (Dreaming) 7–10 Pintupi Country, Pintupi Self (Fred societies, independent 56, 67–8, Myers) 51–2, 68, 132, 153 152–3 190 Index societies, interdependent 56–7, ‘Unsettling Pasts’ (Bain Attwood) 58, 60, 63, 66, 67–8, 137–8, 139 145–6, 149–50, 153 see also Urandangi 104 interdependence solastalgia 133–4 visualization 148–9 solitude 55 see sorry business death and wage strikes 4, 79–80 mourning Walpiri (Aboriginal Australian Stanner, W.E.H. (anthropologist) 74 community) 41–2 Stoll, David (anthropologist) 88, 89 Wang, Qi (psychologist) 38, 56–7 storm of 1974 5–10, 138 water, collection of 82–3 storytelling 76–7 Wave Hill walk-out 80 sugarbag (native honey) 117 WEIRD (Western, Educated, Sutton, John (philosopher) 60–1, 160 Industrialized, Rich, and Swain, Tony (religious studies) 140–1 Democratic) societies 157 synecdoche 106 White Street 54–5, 154 Widespread Panic (rock band) 106 Tangkic language speakers, 42 Wierzbicka, Anna (linguist) 142–3 tea 98 witnessing 44–5, 65 teknonyms 50 Telling the Truth about Aboriginal History (Bain Attwood) 140 Yallop, Colin (linguist) 143 temporality 95–6, 99–101, 104–7 ‘Yolngu eye’ 102 translation, challenges of 78, 92–3 travel 107–9 Zierott, Nadja 127, 132