DOCSLIB.ORG

Aboriginal Dreaming Paul Faulstich Pitzer College

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Aboriginal Dreaming Paul Faulstich Pitzer College Claremont Colleges Scholarship @ Claremont Pitzer Faculty Publications and Research Pitzer Faculty Scholarship 12-21-1986 Aboriginal Dreaming Paul Faulstich Pitzer College Recommended Citation Faulstich, Paul. Aboriginal Dreaming. Earth First! Journal, 7(2): 21, 1986. This Article is brought to you for free and open access by the Pitzer Faculty Scholarship at Scholarship @ Claremont. It has been accepted for inclusion in Pitzer Faculty Publications and Research by an authorized administrator of Scholarship @ Claremont. For more information, please contact [email protected]. a year" which still remains beautiful; where the water remains pure as mod­ ern technology disposes of the five mil­ ·ABORIGiNAL'' 'f>REAMING lion gallons of sewage a day. In short, a showcase "where we might live in by Paul Faulstich peace with other creatures." (pp.374-5) PART I It is a risky proposition to try to WITH HAWK WINGS develop a balanced ecological In the Dreaming times we wer·e one. philosophy from the ecol gical condition 0 We were lizard and wild cat, prevailing in highly contrived a situ­ as Rock hole and tree. ation as the National Parks in America We lived ·in the clouds of today, especially Yellowstone or Yose­ 'And deep in the molten earth. mite. Muir and other pioneer environ­ We floated through the sky mentalists sought spiritual insight and With hawk wings , u ecological integration in what was to be­ And glided through the waters come Yosemite and other National As snakes. Parks and then made broad-ranging Today I walked through rny country. prescriptions for changes in the way of life of Americans in general. Chase MY count171. I walked 1.vith the taste ofdust in my makes no such broad prescriptions for mouth. changes in society beyond the bounds I floated through the sky of the Park. Like the reform environ­ With hawk wings, mentalist organizations of today (Sierra . For in ihe Dreaming times Club, Audubon, etc.) which have more membership, money, and political We are one. "clout" than ever before, Chase appar­ ently believes that the Parks, as "natu­ PART II The earth is the ·very substance of ral areas," can exist side by side with an industrial society hell bent on total Australian Aboriginal life. The impor­ tance of the sense of place in Aboriginal environmental destruction. The Central Desert of Australia. To the Aborigines the landscape -is rich with sacred life cannot be·overstressed . An intimate But the conservation/preservation history and tribal traditions. Photo by Paul Faulstich. know!edge of the.environment and geo­ approach [the Thoreau and Muir ideal graphy was; and still is, imperative to of pristine parks alongside cred acts of ritual and renewal to the e~isting survival within a hunting and gathering will spot a kangaroo or a bush' turkey. civilization] has become a dead issue. events of daily living such as hunting . context. Aboriginal religion is likewise The car is full of shamanistic men all The conditions of the land and wildlife, and gathering. The Dreamtime gives intimately tied to the natural features looking straight down the tire tracks from Muir's time in the late 19th century cultural form and meaning to the land­ of the -landscape. The earth, with its that proceed our tank into the cosmos. to the present, are light-years apart. scape, for every prominent feature of mythological places, animals, air and These people don't "see" animals, they By the 1960s, Ed Abbey was inveighing the land is imbued with a spiritual and soil, is sacred to the Aborigines. smell them, or sense them, or magically against "Industrial Tourism" in the mythological significance. Through sa­ The Aborigines tell of a time when "know" when one is near. As I learned Parks (Desert Solitaire) and calling for cred myth and ritual, the Dreamtime the earth and animals did not yet exist long ago, the faster you go the harder sweeping changes ~ Thoreau and Muir landscape is superimposed over the in their present forms. Mythological it is to know. To know anything takes would be appalled at what the Parks physical landscape, and together they creatures inhabited the landscape, and time. So I floor it across this expanse have become as more and more "visitor create a cosmological totality which ex-· with their supernatural powers they of desert. The red dust billows from be­ regulation" has jammed people into presses the Aborigines' unique and transformed the earth anq created the hind the car forming a dirt curtain that noisy unappealing campgrounds to beautiful relationship with the environ­ features of the landscape ,which exist divides the desert in two. Perhaps we'll make the policing and surveillance ment. today. When they completed their wan­ get through this without the opportu­ easier. The backcountry and "wilder­ In Aboriginal Australia there are two derings they changed into intangible nity to shoot at - to kill - anything. ness" have become so crowded and reg­ distinct yet inseparable views of geo­ spirit beings, and to this day they dwell So I speed over the ruts and anthills ulated that those seeking real solitude graphy; one pertains to the physical in special places within the landscape. toward some mythical place. and a spiritual "wilderness experience" landscape and the other pertains to the In Aboriginal Australia the rifle has are best advised to seek less spectacular This mythological period, known as the symbolic landscape; Through the crea­ Dreamtime, is the foundation of Aborig­ replaced the boomerang and spear, and non-developed areas without any kind tion of sacred spaces the physical geo­ inal religion and philosophy. the automobile has almost replaced of official wilderness designation. Apart graphy of the site is transformed into walking. You often have to travel for 50 from the ideas of Thoreau and Muir, the The notion of a Dreamtime is found a symbolic cosmology that provides a among Aboriginal tribes across Au­ or 60 miles before you spot a turkey or Parks have been established and sup­ link with the spirit world and Dream­ stralia. Generally, Dreaming does not kangaroo. They don't stand much ported by the American people for time events. chance against "civilized" technology. largely anthropocentric and nationalis­ refer to an ordinary dream experience, Totemic associatio.ns provide links be­ but rather it is a metaphysical concept Before the Aborigines were forced into tic reasons - as natural museums to tween the human and the non-human. European ways there was no need to compete with the culture of Europe; as which structures the world and unites Special rocks, trees and water holes all humans with animals, the natural envi­ choose between animals and humans. places to take motorized vacations and have mythological significance. The to­ ronment and supernatural beings. The sides were matched evenly, there "see the scenery," to be amused by the temic association of humans to the land­ there was no winner or loser - just animals, to escape hectic city life tem­ Through the Dreaming, all things are scape expresses a physical and psychic related in a system that links, through players. porarily; for economic reasons to bolster transformation which supplies them Death by spear - that's the way I the income of neighboring towns and mythic and symbolic metaphor, the tem­ with a structured and enduring associ­ poral with the ethereal, the past with would want to go if I were a kangaroo. merchants; and now as international at­ ation. The order and design evidenced the present, and the human with the To feel that hand-hewn stone rip into tractions for tourists from Europe and in the world and realized by the non-human. my flesh. And to be eaten - cut open, Japan. Aborigines is expressed through their The Dreamtime permeates all as­ examined, played with, burned, and Chase does not seem to register dis­ totemic social structure. pects of Aboriginal living, from the sa- consumed. My meat would be used to approval at any of this. Rather, Chase Throughout the world, tribal carry the burden of Aboriginal exis­ conveys the impression that the Parks societies have held in sacred esteem cer­ tence. Perhaps a bone of mine would should continue to accommodate two tain locales within the physical environ­ be cleaned and carried inside the sha­ million people a year sustained by the and fauna live side by side in harmony. ment. In Aboriginal Australia, these man's dilly bag, to be used for its sacred latest sewage technology. While This practice does not separate humans places have been used for the purposes powers when needed. Thoreau said, ''All good things are wild from Nature, nor does it imply' a policy of ritual, shamanism and mythologis- But these days the kangaroos are and free," with Chase's view the Parks of non-interference. It does call, how­ ing. · dying out, victims of the automobile and will consist of highly regulated and ever,.for the larger flow of natural pro­ Across wide geographical and tribal rifle. The Aborigines too are dying out, policed tourists moving among highly cesses to continue uninterrupted. It is boundaries .in Australia, individuals but not because of the automobile or regulated and managed "wild" animals. a deep ecological answer to the issue identify intimately with a specific tract rifle (necessarily). Here there are other The tourists would not live with the ani­ of "man's place in Nature." But this of land, for it was their ancestors who forces at work - ethnocentrism, greed mals any more than I live with the ani­ model cannot be obtained from the con­ created their country. Territory is de­ and power. Ripped from their land, mals when I visit Africa, USA.
Load more

Recommended publications
  • Corroboree Moderne
    Corrected draft May 2004 CORROBOREE MODERNE ----------------------------------------------------------------------------------------------------------------------------------------------- Dressed in a brown wool bodystocking specially made by Jantzen and brown face paint, an American dancer, Beth Dean played the young boy initiate in the ballet CORROBOREE at a Gala performance before Queen Elizabeth 11 and Prince Phillip on Feb 4 1954 . “On stage she seems to exude some of the primitive passion of the savage whose rites she presents” (1a) “If appropriations do have a general character, it is surely that of unstable duality. In some proportion, they always combine taking and acknowledgment, appropriation and homage, a critique of colonial exclusions, and collusion in imbalanced exchange. What the problem demands is therefore not an endorsement or rejection of primitivism in principle, but an exploration of how particular works were motivated and assessed.” (1) CORROBOREE "announced its modernity as loudly as its Australian origins…all around the world" (2) 1: (BE ABORIGINAL !) (3) - DANCE A CORROBOREE! The 1950s in the Northern Territory represents simultaneously the high point of corroboree and its vanishing point. At the very moment one of the most significant cultural exchanges of the decade was registered in Australian Society at large, the term corroboree became increasingly so associated with kitsch and the inauthentic it was erased as a useful descriptor, only to be reclaimed almost fifty years later. Corroboree became the bastard notion par excellence imbued with “in- authenticity.” It was such a popularly known term, that it stood as a generic brand for anything dinky-di Australian. (4) Corroboree came to be read as code for tourist trash culture corrupted by white man influence.
    [Show full text]
  • Aboriginal Astronomy
    Teacher Resource Episode 29 25th October 2016 Aboriginal Astronomy 1. Briefly summarise the Aboriginal Astronomy story. 2. Most people think that Stonehenge was a prehistoric planetarium used to observe and map the stars. True or false? Students will develop a deeper 3. About how old do they think Stonehenge is? understanding of Aboriginal 4. In which state is the Wurdi Youang stone arrangement and how old astronomy and Dreaming stories do scientists think the site may be? about them. 5. What is a constellation? 6. The Yolngu people know the saucepan as… 7. What does it tell the story of? 8. Describe the Emu in the Sky constellation. 9. How did Indigenous people use the sky as a calendar? Science – Year 3 10. What constellations do you know? Share what you know with Science involves making another student. predictions and describing patterns and relationships (ACSHE050) Science – Year 7 Scientific knowledge has changed peoples’ understanding of the After watching the BtN story, respond to the following questions: world and is refined as new evidence becomes available (ACSHE119) What did you SEE in this video? Predictable phenomena on Earth, What do you THINK about what you saw in this video? including seasons and eclipses, What does this video make your WONDER? are caused by the relative positions of the sun, Earth and the What did you LEARN from this story? moon (ACSSU115) How did this story make you FEEL? What was SURPRISING about this story? Class discussion Begin with a discussion about what students know about astronomy. Clarify their understanding or terms such as astronomy, astronomer and constellation.
    [Show full text]
  • The Boomerang Effect. the Aboriginal Arts of Australia 19 May - 7 January 2018 Preview 18 May 2017 at 6Pm
    MEG Musée d’ethnographie de Genève Press 4 may 2017 The Boomerang Effect. The Aboriginal Arts of Australia 19 May - 7 January 2018 Preview 18 May 2017 at 6pm White walls, neon writing, clean lines: the MEG’s new exhibition «The Boomerang Effect. The Aboriginal Arts of Australia» welcomes its visitors in a space evocative of a contemporary art gallery. Here the MEG unveils one of its finest collections and reveals the wealth of indigenous Australia's cultural heritage. Visiting this exhibition, we understand how attempts to suppress Aboriginal culture since the 18th century have ended up having the opposite of their desired effect. When James Cook landed in Australia, in 1770, he declared the country to be «no one’s land» (terra nullius), as he recognized no state authority there. This justified the island's colonization and the limitless spoliation of its inhabitants, a medley of peoples who had lived there for 60,000 years, societies which up until today have maintained a visible and invisible link with the land through a vision of the world known as the Dreaming or Dreamtime. These mythological tales recount the creation of the universe as well as the balanced and harmonious relation between all the beings inhabiting it. It is told that, in ancestral times, the Djan’kawu sisters peopled the land by naming the beings and places and then lying down near the roots of a pandanus tree to give birth to sacred objects. It is related that the Dätiwuy clan and its land was made by a shark called Mäna.
    [Show full text]
  • Commonwealth of Australia
    COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 Warning This material has been reproduced and communicated to you by or on behalf of The Charles Darwin University with permission from the author(s). Any further reproduction or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice Aboriginal and Torres Strait Islander THESAURUS First edition by Heather Moorcroft and Alana Garwood 1996 Acknowledgements ATSILIRN conference delegates for the 1st and 2nd conferences. Alex Byrne, Melissa Jackson, Helen Flanders, Ronald Briggs, Julie Day, Angela Sloan, Cathy Frankland, Andrew Wilson, Loris Williams, Alan Barnes, Jeremy Hodes, Nancy Sailor, Sandra Henderson, Lenore Kennedy, Vera Dunn, Julia Trainor, Rob Curry, Martin Flynn, Dave Thomas, Geraldine Triffitt, Bill Perrett, Michael Christie, Robyn Williams, Sue Stanton, Terry Kessaris, Fay Corbett, Felicity Williams, Michael Cooke, Ely White, Ken Stagg, Pat Torres, Gloria Munkford, Marcia Langton, Joanna Sassoon, Michael Loos, Meryl Cracknell, Maggie Travers, Jacklyn Miller, Andrea McKey, Lynn Shirley, Xalid Abd-ul-Wahid, Pat Brady, Sau Foster, Barbara Lewancamp, Geoff Shepardson, Colleen Pyne, Giles Martin, Herbert Compton Preface Over the past months I have received many queries like "When will the thesaurus be available", or "When can I use it". Well here it is. At last the Aboriginal and Torres Strait Islander Thesaurus, is ready. However, although this edition is ready, I foresee that there will be a need for another and another, because language is fluid and will change over time. As one of the compilers of the thesaurus I am glad it is finally completed and available for use.
    [Show full text]
  • The Dream of Aboriginal
    The Dream of • Aboriginal Art The author reflects on the vil1lal richness and symbolic complexity oj an artjorm that has come to occupy a significant place in the his/my oj modernism. BY RICHARD KALINA " W IO'S that bugger who Ila ints like me?" asked Ho\'cr Thomas, olle of AustralL.'1's greatest Aboriginal IxllnlCrs, when, in 1990, he first encountered Mark Rothko's 1957 '20 at the National Gal­ lery of AUSlI'aIia. The question is a re.'ealing inversion of the art is diminished or patronized; \iewed as a bastardized modernism, a often Eurocenuic view of marginally interesting branch of folk art. or simply a subject for cultural Aborigi nal art. Thomas, an anthropology. In fact, the week before I visited ~ Dreaming Their Way,ft artist from the \\estem Des­ a magnificent exhibition of art by 33 Aboriginal women, at Dartmouth en, 1)''I.inted seemingly simille, College's Hood Museum in New lIam pshire {it originated at the National often blocky forms using a Museum of Women in the Art.'! in Washington, D.C.), I mentioned IllY inter­ range of na tural ocher pig­ est in Aboriginal art, and this show in particular, to a vcry senior American menls. I.ike Rathko's, his work crilic. He dismissed it all out of hand. 1 don't remember the exact words, is spare yet ~boIic and emo­ but "third·rale lyrical abstractionft .....ou ld certa.inly com'C}' hisjudgmenL tionally resonant, and though he lived in a \'el'l' remote area he best-knO\\'T1 fonn of modem Aboriginal art, characterized by all­ and came to art lale in his life, T O\'ef dotting and associated with desert communities.
    [Show full text]
  • Appropriate Terminology, Indigenous Australian Peoples
    General Information Folio 5: Appropriate Terminology, Indigenous Australian Peoples Information adapted from ‘Using the right words: appropriate as ‘peoples’, ‘nations’ or ‘language groups’. The nations of terminology for Indigenous Australian studies’ 1996 in Teaching Indigenous Australia were, and are, as separate as the nations the Teachers: Indigenous Australian Studies for Primary Pre-Service of Europe or Africa. Teacher Education. School of Teacher Education, University of New South Wales. The Aboriginal English words ‘blackfella’ and ‘whitefella’ are used by Indigenous Australian people all over the country — All staff and students of the University rely heavily on language some communities also use ‘yellafella’ and ‘coloured’. Although to exchange information and to communicate ideas. However, less appropriate, people should respect the acceptance and use language is also a vehicle for the expression of discrimination of these terms, and consult the local Indigenous community or and prejudice as our cultural values and attitudes are reflected Yunggorendi for further advice. in the structures and meanings of the language we use. This means that language cannot be regarded as a neutral or unproblematic medium, and can cause or reflect discrimination due to its intricate links with society and culture. This guide clarifies appropriate language use for the history, society, naming, culture and classifications of Indigenous Australian and Torres Strait Islander people/s. Indigenous Australian peoples are people of Aboriginal and Torres
    [Show full text]
  • The Secret of Dreaming a Tale from Indigenous Australia
    1 The Secret of Dreaming a tale from indigenous Australia Once there was nothing. but knew the Dream was not Nothing... finished, but the Spirit-of-All-Life and wanted the Dream to For a long time the Spirit-of-all-Life continue. dwelt in the nothing. So Life was sent into the Dream Then, to make it real, in the mind of the Spirit-of-Life and for Creator Spirits …a Dreaming began. to continue the Dreaming. In the empty darkness So the Spirit-of-All-Life there was a Dreaming of Fire, sent the Secret of Dreaming And the colors of Fire illuminated into the world... the darkness And the Secret of Dreaming within the mind of the Spirit-of-Life. entered Then came a Dreaming of Wind, into the Spirit of Barramundi, and the Fire snapped and snarled, who is the Fish. fed by the blowing of Wind, And Barramundi in the mind of the Spirit-of-Life. descended to the deep, still Then came a Dreaming of Rain, waters, and with it a great struggle. relaxed in the calm For a long time, ...and began to Dream. the battle of Fire-Wind-Rain The Dream took Barramundi raged in the Dreaming. to waves and wet sand. And the Great Spirit liked the But Barramundi Dream, did not understand the Dream, So the Dreaming continued. and wanted to Dream Eventually, the battle waned only of the deep, still waters. between Fire, Wind, and Rain. So Barramundi The calm that followed brought passed the Secret of Dreaming a Dreaming of Earth and Sky, to the Spirit of Currikee, and of Land and Sea.
    [Show full text]
  • 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
    [Show full text]
  • 'We're a Dreaming Country'
    ‘We’re a Dreaming Country’ Guidelines for Interpretation of Aboriginal Heritage (2012) ‘We’re a Dreaming Country’ Guidelines for Interpretation of Aboriginal Heritage (2012) Disclaimer The information contained in this book is correct at the time of production, June 2011. Whilst it provides a general overview of Aboriginal heritage and matters related to interpretation of Aboriginal heritage, the information may not be factually, culturally or historically accurate for your location and local advice should always be sought. Warning for Aboriginal and Torres Strait Islander People Aboriginal and Torres Strait Islander people are warned that this document may contain images of deceased persons. © National Trust of Australia (WA) People wishing to use any part of this document for purposes other than which it is intended must contact the National Trust of Australia (WA) for permission. Permission is granted for personal, non-commercial use or within your organisation. All other rights are reserved. You may download, display, print and reproduce this material in unaltered form only, retaining this copyright notice. Requests and inquiries concerning reproduction and rights should be addressed to the National Trust of Australia (WA). Any material included in this production identified as belonging to another body remains the copyright of that body. National Trust of Australia (WA) Postal: PO Box 1162 West Perth WA 6872 Street: The Old O bservatory, 4 Havelock St, West Perth WA 6005 Telephone: 61 8 9321 6088 Facsimile: 61 8 9324 1571 Email: [email protected] Website: http://www.ntwa.com.au/ ISBN: 978-0-909259-01-3 Bibliography 1. Heritage 2. Aboriginal 3.
    [Show full text]
  • Aboriginal Spirituality: Aboriginal Philosophy the Basis of Aboriginal Social and Emotional Wellbeing
    9 No. Aboriginal Spirituality: Aboriginal Philosophy The Basis of Aboriginal Social and Emotional Wellbeing Vicki Grieves Discussion Paper Series: Discussion Paper Aboriginal Spirituality provides a philosophical baseline for Indigenous knowledges development in Australia. It is Aboriginal knowledges that build the capacity to enhance the social and emotional wellbeing for Aboriginal people now living within a colonial regime. Cooperative Research Centre for Aboriginal Health Discussion Paper Series: No. 9 Aboriginal Spirituality: Aboriginal Philosophy The Basis of Aboriginal Social and Emotional Wellbeing Vicki Grieves © Cooperative Research Centre for Aboriginal Health, 2009 CRCAH Discussion Paper Series – ISSN 1834–156X ISBN 978–0–7340–4102–9 First printed in December 2009 This work has been published as part of the activities of the Cooperative Research Centre for Aboriginal Health (CRCAH). The CRCAH is a collaborative partnership partly funded by the Cooperative Research Centre Program of the Australian Government Department of Innovation, Industry, Science and Research. This work is copyright. It may be reproduced in whole or in part for study or training purposes, or by Aboriginal and Torres Strait Islander Community organisations subject to an acknowledgment of the source and no commercial use or sale. Reproduction for other purposes or by other organisations requires the written permission of the copyright holder(s). Additional copies of this publication (including a pdf version on the CRCAH website) can be obtained from: Cooperative Research Centre for Aboriginal Health PO Box 41096, Casuarina NT 0811 AUSTRALIA T: +61 8 8943 5000 F: +61 8 8943 5010 E: [email protected] W: www.crcah.org.au Authors: Vicki Grieves Managing Editor: Jane Yule Copy Editor: Cathy Edmonds Cover photograph: Photograph of Alfred Coolwell by Vicki Grieves Original Design: Artifishal Studios Formatting and Printing: InPrint Design For citation: Grieves, V.
    [Show full text]
  • What Does Jukurrpa ('Dreamtime', 'The Dreaming') Mean? a Semantic And
    What does Jukurrpa (‘Dreamtime’, ‘the Dreaming’) mean? A semantic and conceptual journey of discovery Cliff Goddard Griffith University Anna Wierzbicka Australian National University Abstract: This study presents and justifies a detailed explication for the Australian Aboriginal Jukurrpa concept (‘Dreamtime’, ‘the Dreaming’), phrased exclusively in simple cross-translatable words. The explication, which is partitioned into multi- ple sections, depicts a highly ramified and multi-faceted concept, albeit one with great internal coherence. After a short introduction, our paper is organised about successive stages in the evolution of the current explication. We present and discuss four semantic explications, each built on — and, hopefully, improving upon — its predecessor as our understanding of the Jukurrpa concept expanded and came into sharper definition. We focus primarily on Central Australian languages such as Warlpiri, Arrernte and the Western Desert Language (Pitjantjatjara, Yankunytjatjara, Ngaanyatjarra etc.). We do not claim to have necessarily arrived at a full, perfect or correct lexical-semantic analysis, although in principle this is the goal of semantic analysis. Rather our purpose is to share a hermeneutic process and its results. The guiding framework for our process is the Natural Semantic Metalanguage approach to meaning analysis. 1. The challenge: how could one explain agree that the concept of the ‘Dreamtime’ or the concept of Jukurrpa (‘the Dreaming’, ‘Dreaming’ lies at the heart of Aboriginal culture ‘Dreamtime’) to
    [Show full text]
  • Annexure F Floodplain Land Forms, Soils and Sediments Between Tuckurimba and Round Hill Report (Erskine, 2011)
    Annexure F Floodplain Land Forms, Soils and Sediments between Tuckurimba and Round Hill Report (Erskine, 2011) Annexure G Report on Further Research conducted on Aboriginal Heritage Issues (Jefferies, 2011) Report on Further Research conducted on the Aboriginal Heritage Issues arising from the proposed extension to Champion’s Quarry, Wyrallah Road, Tuckurimba N.S.W. 1.0 Introduction This report aims to address the outstanding and unresolved issues relevant to the Aboriginal Heritage concerning the proposed Champion’s Quarry extension, Wyrallah Road, Tuckurimba indentified by Dr. Gaynor Macdonald in her affidavit sworn 22-03-2011 (Point 15 see below). As well as addressing the issues identified by Dr. Macdonald the report also describes the program of research conducted in the previous two months aimed at meeting the issues identified in the hearings of the Land and Environment Court in February 2011. The further research identified by Dr. Macdonald in Point 15 of her affidavit will be addressed under the following headings: 1.) The identity and ownership of the language-territory in which the site is located. 2) Whether or not the area is under the traditional ownership of Widjabul people and, if not, which people are recognised as having the authority to speak for this area. 3) The identity of person(s) culturally recognised (rather than self-appointed) who speak for the area. 4) Whether the case transcends language-territory (‘tribal’) boundaries and raises issues of local or regional significance. 5) Whether persons of cultural standing have been provided with a reasonable opportunity to confer on these and relevant matters. 6) What these people have had to say.
    [Show full text]