Nicola St John Thesis
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The Making of Indigenous Australian Contemporary Art
The Making of Indigenous Australian Contemporary Art The Making of Indigenous Australian Contemporary Art: Arnhem Land Bark Painting, 1970-1990 By Marie Geissler The Making of Indigenous Australian Contemporary Art: Arnhem Land Bark Painting, 1970-1990 By Marie Geissler This book first published 2020 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2020 by Marie Geissler All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-5546-1 ISBN (13): 978-1-5275-5546-4 Front Cover: John Mawurndjul (Kuninjku people) Born 1952, Kubukkan near Marrkolidjban, Arnhem Land, Northern Territory Namanjwarre, saltwater crocodile 1988 Earth pigments on Stringybark (Eucalyptus tetrodonta) 206.0 x 85.0 cm (irreg) Collection Art Gallery of South Australia Maude Vizard-Wholohan Art Prize Purchase Award 1988 Accession number 8812P94 © John Mawurndjul/Copyright Agency 2020 TABLE OF CONTENTS Acknowledgements .................................................................................. vii Prologue ..................................................................................................... ix Theorizing contemporary Indigenous art - post 1990 Overview ................................................................................................ -
Howard Morphy Cross-Cultural Categories Yolngu Science and Local Discourses Centre for Cross-Cultural Research, the Australian National University
Howard Morphy Cross-cultural categories Yolngu science and local discourses Centre for Cross-Cultural Research, The Australian National University In Yolngu science we learn through observation. For example we observe the seasons and we see the changes in time. We watch the land and see changes in the weather patterns. In space we observe the sun and the morning star. The different stars and the moon tell us different things. Yolngu have been learning about how to read science though the moon. We've learnt to observe different cycles of the moon. It tells us when it's a good time for hunting. In different seasons different food items are ready to be eaten, like different plants. Yolngu don't just hunt for everything at once, but they go according to the different seasons. There are four seasons and Yolngu hunt according to these different seasons. Then each food source is found in abundance at the right time. We read the calendar to know for example when to go and get oysters, it also tells us when different fish is in season and when edible fruit and honey is available. Also Yolngu sing about these different seasons. They sing about the different stars. They observe and see and learn. For generations and generations people have passed on this knowledge orally. It has never been written down. It has been orally passed down to the next generation through oral history; songs, chants and stories. (Raymattja Marika, Yolngu teacher and linguist) The transformation of concepts such as science, law, or religion into cross-cultural categories has occurred in the context of discourse across cultural boundaries. -
North Australian Aboriginal Justice Agency Ltd ABN: 63 118017842 61 Smith St Darwin NT 0800 Ph: 0889825100 I Fax: 08 8982 5193 1800898251
North Australian Aboriginal Justice Agency Ltd ABN: 63 118017842 61 Smith St Darwin NT 0800 Ph: 0889825100 I Fax: 08 8982 5193 1800898251 27 October 2011 Committee Secretary House of Representatives Standing Committee on Aboriginal and Torres Strait Islander Affairs Standing Committee of Attorneys General (SCAG) PO Box 6021 Parliament House CANBERRA ACT 2600 By Email: [email protected] Dear the House of Representatives Standing Committee on Aboriginal and Torres Strait Islander Affairs Inquiry into Language Learning in Indigenous Communities The North Australian Aboriginal Justice Agency (NAAJA) is the Aboriginal legal service in the Top End of the Northern Territory (NT). NAAJA travels to most remote communities north of Elliott, and provides advice and representation to Aboriginal clients in criminal, civil and family law matters. NAAJA also delivers legal education in remote communities, and prison support and throughcare services to Aboriginal people in custody. NAAJA directs this submission to the benefit of giving recognition and attention to Indigenous languages in the context of the legal system, in particular, the criminal justice system. It is our experience that many Aboriginal people do not understand the legal system, or the specific legal orders they are subject to. This is because English is used as the primary language and interpreters are either unavailable, or under utilised. The consequences of this failure to include Aboriginal language considerations into the legal system are adverse and far reaching. NAAJA strongly supports more funding for the Aboriginal Interpreter Service, and better use of Aboriginal language interpreters. We consider it essential that service providers receive cross cultural training in how to best work with Aboriginal interpreters. -
American Misconceptions About Australian Aboriginal Art
AMERICAN MISCONCEPTIONS ABOUT AUSTRALIAN ABORIGINAL ART A thesis submitted To Kent State University in partial Fulfillment of the requirements for the Degree of Master of Arts By Gina Cirino August 2015 © Copyright All rights reserved Except for previously published materials Thesis written by Gina Cirino B.A., Ohio University, 2000 M.A., Kent State University, 2015 Approved by ___________________________________ Richard Feinberg, Ph.D., Department of Anthropology, Masters Advisor ___________________________________ Richard S. Meindl, Ph.D., Chair, Department of Anthropology _____________________________________ James L. Blank, Ph.D., Dean, College of Arts and Sciences TABLE OF CONTENTS.……………………………………………………………………..….iv LIST OF FIGURES.……………………………………………………………………………..vii LIST OF TABLES..…………………………………………………………………………….viii ACKNOWLEDGMENTS..………………………………………..………………………....…..ix CHAPTER I. RELEVANCE OF THIS STUDY………………………………………………………...1 Introduction………………………………………………………………………………..1 Objectives of thesis……………………………………………………………………..…2 Contents of thesis…………………………………………………………………...……..4 Persecution of Aboriginal groups……………………………………………………...….5 Deception of the Australian Government…………………………………………7 Systemic discrimination and structural Violence………………………………....9 Correlations between poverty and health………………………………………...13 Human Development Index (HDI)………………………………………………………14 Growing responsibilities of anthropologists……………………………………………..17 II. OVERVIEW OF ABORIGINAL ART …………………………………………………20 Artworld Definitions……………………………………………………………………..20 The development -
MS 3501 Alice Moyle Collection FINDING
MOYLE MS 3501 Alice Moyle Collection FINDING AID Australian Institute of Aboriginal and Torres Strait Islander Studies Prepared September 2004, updated April 2005 and December 2019 CONTENTS Page ACCESS ................................................................................................................................................ 4 SCOPE AND CONTENT NOTE .......................................................................................................... 4 ONLINE EXHIBITION ........................................................................................................................ 6 BIOGRAPHICAL NOTE ...................................................................................................................... 6 SERIES DESCRIPTIONS ..................................................................................................................... 8 Series 1 Correspondence, 1927-94.......................................................................................... 8 Series 2 Talks and papers, 1964-91 ........................................................................................ 9 Series 3 Gudarrgu Project ..................................................................................................... 12 Series 4 Ethnomusicology courses taught, 1960-72.............................................................. 13 Series 5 Melograms produced at UCLA, 1970-72 ................................................................ 14 Series 6 Materials on non-Australian oceanic music........................................................... -
The Bark Petition, Church Panels, the Gove Land Rights Case
“Little Cracks of Their Own Mountain Ranges”1: The Bark Petition, Church Panels, the Gove Land Rights Case Brief Thoughts on Aboriginal Australia’s First Title Deed Peter Botsman July 7 2013 1 See Howard Morphy, “Mutual Conversion”, Humanities Research, Vol. XII No 1, 200, p. 48 Thanks to Bree Blakeman for comments and references. 1 “…there are moments of illumination when the mind expands under the force of new horizons … men such as Djawa and Narritjin could expose little cracks of their own mountain ranges … that made areas of understanding possible.” Edgar Wells, Letter to Ed Ruhe, 1983. 2 This marvellous diagram of the mari – gutthara clans and estates (from Nancy M. Williams book The Yolngu and their Land: A System of Land Tenure and the Fight for its Recognition, Stanford University Press, 1986) was conceived 16 years after the Gove Land Rights case. It took an intellectual of great standing to show how Justice Blackburn had so badly misunderstood the nature of Yolngu land tenure, stewardship and ownership. 50 years later we are still only beginners in understanding one of the most sophisticated and wise land management systems ever conceived by man. Let us hope our children and grandchildren learn much more… 3 Mawalan, Turtle Rock, from Anne Wells This Their Dreaming Legends of the Panels of Aboriginal Art in the Yirrkala Church, University of Queensland Press, 1971 4 Most Australian recognise this map but it provided only a one dimensional and rudimentary “Western” representation of the Yolngu land and estates referenced in the Yirrkala Church Panels, from Anne Wells, This Their Dreaming Legends of the Panels of Aboriginal Art in the Yirrkala Church, University of Queensland Press, 1971 5 In pre-colonial Aboriginal Australia there was no legal title, no piece of paper kept in a safe spot to demonstrate legal ownership of a piece of land, as in Western law. -
25 Years Later a Film by Bob Weis
Generation Films present 25 YEARS LATER A FILM BY BOB WEIS In memory and respect the following indigenous people who portrayed characters in WOMEN OF THE SUN Mrs Margaret Tucker MBE Molly Dyer Bob Maza Wandjuk Marika Essie Coffey Joyce Johnson Paul Pryor Freddie Reynolds Iris Lovett-Gardner INTERVIEWEES Sonia Borg Professor Marcia Langton Djerrkngu Yunupingu and her sons Ralkurra and Bakamumu Marika Shirley Nirrpurranyydji Naykalan Mununggur Gatja Munyarryun Chips Mackinolty Justine Saunders Boori (Monty) Pryor Michelle LaCombe Eva Johnson Renee Johnson Cinematographer Jason Ramp Colour Grade Adrian Hauser Sound recordist Nathan Codner Editor Rani Chaleyer Additional Editing Cindi Clarkson Composer Ruby Hunter Performed by Ruby Hunter, Amos Roach, Willie Zygier Music Engineer Willie Zygier Translator Mayatili Marika Co-producer & research Julie Andrews 80 minutes Rated PG Distribution enquiries: Publicity enquiries: RONIN FILMS TRACEY MAIR PO Box 1005, Civic Square ACT 2608 50 Bay Vista Lane, Ewingsdale NSW 2481 Phone: 02-6248 0851 Fax: 02-6249 1640 Phone: 02-6684 7128 Email: [email protected] Email: [email protected] 25 YEARS LATER SYNOPSIS WOMEN OF THE SUN is a remarkable drama series that screened on Australia television in 1981. It had a tremendous impact, bringing the Aboriginal story through the eyes of Aboriginal women – in their own language - to a national audience for the first time. Twenty-five years later, Bob Weis, the producer of WOMEN OF THE SUN, sets out to find out the impact of the film on five of the women who played major roles in the original series. His journey – from Arnhem Land to the southern states - reveals a profound and moving tale of discovery, for himself and those with whom he meets. -
Charles Perkins Oration 2005
Ngiya:Talk the Law – Volume 2 COMMON OWNERSHIP AND COLONIAL MENTALITY: THE CONCEPTUAL BARRIERS TO EFFECTIVE MANAGEMENT OF SEA COUNTRY MADELEINE HEYWARD For the coastal Aboriginal peoples of Australia, the dominant legal system’s recognition of pre-existing Indigenous rights to land has been undercut by its failure to fully recognise and protect the rights to sea which run with them. Despite some surface-level acknowledgement of rights attached to sea country, the non-Aboriginal vision of the sea and its resources remains largely unchanged. This vision centres on the notion that the sea and its contents are national common property. The concept of the sea as commons has been linked to colonial mechanisms of controlling country which continue to influence the extent to which Indigenous rights and management systems are recognised, both legally and socially, by non-Indigenous Australia. Through a case study of attempts by Yolngu clans in north-east Arnhem Land to engage the Northern Territory and Australian governments in a marine protection strategy for Manbuynga ga Rulyapa, the Arafura Sea, this article suggests that politically and ecologically effective management of sea country is unlikely to be achieved until non-Indigenous stakeholders are prepared to actively work towards understanding Indigenous management systems in a context of mutual respect and on the basis of a firm recognition of pre-existing rights. Sea as Common Property The Anglo-Australian conception of sea space is inherited from the dominant notion in modern European thought of ‘freedom of the seas’, handed down to the colony through its imperial founders as ‘somehow natural and certainly sacrosanct’.1 Central to this doctrine, popularised by Grotius’ Mare Liberum in the seventeenth century, is the idea that the sea and its resources are common property. -
Aboriginal Perspectives on Gifted Children 190910.Doc Then Recorded Their Findings on Video
Some Aboriginal Perspectives On Gifted And Talented Children And Their Schooling Michael Christie, Charles Darwin University Australian Aboriginal elders in very remote places seldom have the chance these days to collaborate with teachers and curriculum developers thinking through and planning for formal education for the new generation. Even more uncommon is collaborative work over how we should understand and provide for those children who are deemed gifted within the different worlds they inhabit. Over the many years I worked in remote Arnhemland Aboriginal schools as a teacher linguist, I became conscious of the ways in which young men and women were growing up to reveal themselves as leaders, and to be selected by their elders for particular responsibilities. It was often the case that the school attendance and participation of these emerging leaders had been at best spasmodic. Their participation in school was often watchful and stand-offish. They were not the bouncy students full of energy and questions. They carried themselves differently. I was often told that asking questions of an elder was unwise and impolite, and it concerned me that these young people were becoming leaders in spite of, rather than because of the pedagogical practices of the schools where I worked. I came to see this issue of the dislocation between Yolŋu and Balanda (western, white Australian) knowledge practices as an epistemological problem. The ways Balanda conduct schooling reveal particular commitments to understandings of knowledge and of truth which are quite different from the commitments of Yolŋu. I was keen to discover more about the theory of knowledge which produces such a different pedagogy, and such different indicators of a good education. -
North Australian Aboriginal Justice Agency NAAJA
Freecall 1800 898 251 ABN 63 118 017 842 Email [email protected] Australian Law Reform Commission inquiry into the incarceration rate of Aboriginal and Torres Strait Islander peoples North Australian Aboriginal Justice Agency submission October 2017 “An overwhelming request from both men and women during community consultations was for Aboriginal law to be respected, recognised, and incorporated with the wider Australian law where possible.” Rex Wild QC and Patricia Anderson, ‘Little Children are Sacred’, Report of the Northern Territory Board of Inquiry into the Protection of Aboriginal Children from Sexual Abuse, 2007, 54. “Rrambaŋi limurr dhu djäma guŋga’yunmirr ga räl-manapanmirr.” “Equally we will all work cooperatively and combine our energy.” When Balanda law does not respect Yolŋu law, young people learn not to respect Yolŋu law and start to disrespect each other. Any solution to a problem like this [violence] must involve Yolŋu and Balanda. We must work together. We must share authority and real decision-making power. We must be able to have both laws working together, which requires respect for and recognition of each other’s law. Dhäwu Mala Galiwin’ku Community-wuŋ Nhaltjan Dhu Gulmaram Bunhaminyawuy Rom ~ A Galiwin’ku Community Statement to Prevent Family Violence (ARDS), May 2016, 9, 7 We want to be champions for our future generations and children so we can create a caring place for them to walk free, to create a country, a culture and a life that they want to live for our children, their children and their children’s children. We have done enough searching and working - what more can we do to let the Napaki law see how we are trying to help our young people who are in trouble and are sick in body, for our young people who want to be well but they can’t find the right path. -
Yolngu Studies: a Case Study of Aboriginal Community Engagement
Yolngu Studies: A case study of Aboriginal community engagement MICHAEL CHRISTIE he forty or more different clan groups of Australian Aboriginal T people who live on or near the coast and islands of north-east Arnhem Land, in the Northern Territory, are collectively known as Yolngu. Yolngu law dictates that all marriages must be outside the clan group, a principle which has given rise to complex ceremonial and economic exchange relationships among quite separate groups. Consequently, Yolngu have a strong tradition of negotiation across cultural boundaries, while sharing carefully and respectfully with non-Yolngu was already an established practice before the Europeans arrived, as Yolngu worked for, and traded with Macassans who came annually to their shores from the north-west, from what is now known as Indonesia. Yolngu have ancient and carefully articulated theories of knowledge, identity, land, exchange and communication, which have been offered to newcomers wishing to engage with Yolngu on Gateways: International Journal of Community Research and Engagement No 1 (2008): 31-47 © UTSePress and the author Gateways | Christie Yolngu land and terms. One such theory derives from the metaphor of ‘garma’, the open ceremonial ground where people are invited to gather together to perform their collective histories, their particular identities and allegiances, and an agreed statement of a way forward. The garma metaphor is particularly valuable for conceptualising bicultural (or ‘both-ways’) education, where Balanda (European) and Yolngu knowledge traditions come together, work together and agree together in the context of a particular place and a particular agenda, without compromise to either of the contributing traditions. -
Miwatj Catalogue
MIWATJ MIWATJ La Trobe Art Institute acknowledges the Yolŋu people as the traditional custodians of the lands and waters of North-East Arnhem Land. We pay our respects to them and their elders, past, present and emerging. La Trobe Art Institute would like to advise visitors that this exhibition contains the names and artwork of deceased Yolŋu people. Drawn from the collections of La Trobe University, Miwatj presents the work of five highly respected senior Yolŋu leaders: Birrikitji Gumana (c.1898-1982), Dr Gumana AO (c.1935-2016), Mithinarri Gurruwiwi (c.1929-1976), Narritjin Maymuru (c.1916-1981) and Wandjuk Marika OBE (c.1927-1987). Miwatj translates to ‘morning side’ or ‘land of the first sunrise’ in olŋuY Matha (Yolŋu tongue). Geographically, Miwatj refers to ‘sunrise country’, the furthest north-eastern part of Arnhem Land that receives the first morning sun, as it rises in the east. Beyond providing a sense of geographic location, the Miwatj region is of immense significance to olŋuY It means blood and maggots, sand and worms, itchy red spots and rotten people, Yolŋu culture and understandings of place, encompassing both land and sea, freshwater and flesh […] One small dot, too many meanings.1 saltwater country. Place is the locus of all ancestral events and spiritual forces that shape the ongoing period of creation, known as Waŋarr. Narritjin Maymuru Rather than locating this group of Yolŋu artists within a particular art-historical point in time, the influence of these men continues to resonate in an ongoing cycle of cultural expression, a cycle that preceded them and one that continues beyond them, just as the sun rises and sets in an ongoing cycle of many sunrises and sunsets.