The sovereign citizen superconspiracy: Contemporary issues in native title anthropology

The Australian Native Title Act 1993 (Cth) provides for the recognition of rights and interests which arise from the traditional laws and customs of Australian First Nation peoples. Processing applications for a determination of native title can take many years and involves numerous stakeholders, presentation of evidence of ongoing connection with the land and sea within a claim area, negotiations with other parties including from industry and government, as well as negotiations between Indigenous groups. The process can be long, arduous, and often outcomes fail to satisfy the expectations of native title claimants. In this paper we investigate how individuals who either disagree with the premise underlying native title, or who have suffered negative impacts through the course of native title claims, may be either targeted by, or swept up in, Australian sovereign citizen rhetoric. We aim to contextualise presentations of sovereign citizen ideas in native title claim processes by providing an overview of the history of sovereign citizen thought, and examples of its contemporary expression in some Australian online forums. In doing this we aim to provide a broad foundation for future research into the issue. The dialogue in sovereign citizen online communities exposes people to extremism and superconspiracies. This article will provide a theoretical framework and historical context to the Australian sovereign citizen phenomena and describe online amplification of disinformation in Australia that has the potential to cause harm. We illustrate how stakeholders who are drawn to relatively moderate online content (such as opposing native title) may be radicalised through gradual exposure to extremist anti-government sentiment and hate speech. This article highlights the need for further research into sovereign citizenry in Australia, and strategies for native title practitioners to engage claimants who subscribe to and disseminate sovereign citizen disinformation in native title processes.     

Strongyloides stercoralis: Systematic Review of Barriers to Controlling Strongyloidiasis for Australian Indigenous Communities

Background

Strongyloides stercoralis infects human hosts mainly through skin contact with contaminated soil. The result is strongyloidiasis, a parasitic disease, with a unique cycle of auto-infection causing a variety of symptoms and signs, with possible fatality from hyper-infection. Australian Indigenous community members, often living in rural and remote settings, are exposed to and infected with S. stercoralis. The aim of this review is to determine barriers to control of strongyloidiasis. The purpose is to contribute to the development of initiatives for prevention, early detection and effective treatment of strongyloidiasis.

Methodology/Principle Findings

Systematic search reviewing research published 2012 and earlier was conducted. Research articles discussing aspects of strongyloidiasis, context of infection and overall health in Indigenous Australians were reviewed. Based on the PRISMA statement, the systematic search of health databases, Academic Search Premier, Informit, Medline, PubMed, AMED, CINAHL, Health Source Nursing and Academic was conducted. Key search terms included strongyloidiasis, Indigenous, Australia, health, and community. 340 articles were retrieved with 16 original research articles published between 1969 and 2006 meeting criteria. Review found barriers to control defined across three key themes, (1) health status, (2) socioeconomic status, and (3) health care literacy and procedures.

Conclusions/Significance

This study identifies five points of intervention: (1) develop reporting protocols between health care system and communities; (2) test all Indigenous Australian patients, immunocompromised patients and those exposed to areas with S. stercoralis; (3) health professionals require detailed information on strongyloidiasis and potential for exposure to Indigenous Australian people; (4) to establish testing and treatment initiatives within communities; and (5) to measure and report prevalence rates specific to communities and to act with initiatives based on these results. By defining barriers to control of strongyloidiasis in Australian Indigenous people, improved outcomes of prevention, treatment of strongyloidiasis and increased health overall are attainable.     

Did The Earth Move For You? The anti-Mabl Debate1

This paper engages with the arguments which circulated in the public domain in opposition to the recognition of native title, and sets out the ‘truths’ they constructed concerning the nature and position of Aborigines within the Australian nation. These ‘truths’ rely on a nescience in the public domain of Aboriginal cultural forms and of the actuality of contemporary race relations. It is argued that the assumptions about cultural and racial domains and boundaries which were being accorded a new legitimacy, comprised an attempt to re-legitimise racial inequality as the norm for Australian society.     

The contingency of ‘rights’: Locating a global discourse in Aboriginal Central Australia

The United Nations Declaration on the Rights of Indigenous Peoples was adopted by the United Nations (UN) General Assembly in 2007 and endorsed by the Australian Labor government two years later. This achievement is an essential element in the global politics of Indigenous recognition and includes unique rights, such as the right to a cultural collectivity and Indigenous Cultural and Intellectual Property, while reinforcing the right to self‐determination. Yet this new Indigenous rights regime is both underpinned and constrained by the UN human rights system, the implications of which include constraint within a secular neo‐imperialist liberal paradigm. However, this human rights paradigm can also offer generative potential to challenge existing relations of power. According to Kymlicka, the UN's system of human rights has, after all, been ‘one of the great moral achievements of the twentieth century’. How can these tensions between the aspirations to universal secularism and the right to culture, for instance, be accommodated within the Indigenous human rights discourse? And how does this new international legal and norm‐setting instrument speak to the glaring disjunct between declaration of rights and social fact in central Australia, the focus of this research? The move toward an anthropology of human rights looks squarely at this conundrum and attempts to locate spaces of continuity and co‐option or, conversely, subversion and rejection as local cultures of human rights are articulated.     

Western Desert and Native Title: How Models Become Myths

A number of litigated Australian native title cases concern lands located within the area of Australia known as the Western Desert. In these cases, legal arguments concerning the nature of the land‐owning group and the ‘society’ at the time of colonisation have inevitably drawn on anthropological writings about Western Desert local and social organisation. The impetus for this paper was provided by the Yulara case, a compensation claim over the township of Yulara near Uluru, in which the trial judge concluded that land tenure systems in the Western Desert are based on patrilineal principles. One of the significant factors in the Court's decision was an apparently uncritical acceptance of early anthropological models and data, which had reported supposedly patrilineal socio‐territorial organisation in the Western Desert. Researchers currently working in this region and Indigenous peoples themselves, however, reject this model. In this paper, we question the validity of some of the earlier investigations, and propose an alternative understanding of Western Desert territorial organisation based on data gathered from one of the Pitjantjatjara‐speaking people's neighbouring dialectal groups, which is also consistent with most of the other recent and extensive work done in this cultural bloc.     

Putting indigenous conservation policy into practice delivers biodiversity and cultural benefits

In the midst of global species loss, Indigenous languages and culture are experiencing similar declines. Current international policies and programs advocate the involvement of local and Indigenous people in sustaining biodiversity and culture, but the anticipated benefits are not always realized or assessed. This paper draws on three objectives of current international and Australian policy to explore the biological and cultural benefits of a collaborative cross-cultural biodiversity project of Indigenous rangers and university ecologists in remote northern Australia. Policies promoting blends of biological and cultural conservation from International to national scale share the following objectives: (1) involve Indigenous Peoples in biodiversity conservation; (2) maintain and develop Indigenous knowledge and culture; and (3) recognize and promote Indigenous natural and cultural resource management and traditional knowledge. This paper reflects on the project benefits in the context of these objectives, with the aim of informing future policy and program development. Biodiversity benefits of the cross-cultural project included new public records for a relatively poorly known but species rich area that are being used to inform local Indigenous land management, as well as specimens and tissue samples with which to explore the genetic diversity and evolutionary history of the region. Cultural benefits included compiling a local field guide that contains ten different languages and engaging young people to facilitate intergenerational transfer of threatened traditional knowledge. Promotion of the work at local to national fora addressed the third objective and enhanced Indigenous involvement. We demonstrate that top-down policy directives can be implemented to deliver on-ground mutual benefits for science and Indigenous communities.     

Christianity,cultural change and the negotiation of rights in land and sea

Various aspects of Christian belief and practice have been documented as significant across Aboriginal Australia. In recent years, many communities have been involved in seeking to achieve traditional rights in land and sea as recognised in Australian law. Asserting and proving these rights entails demonstrating continuity of traditional law and custom since the establishment of British sovereignty. While legal discourse indicates that this does not exclude cultural change, law and custom must continue to derive from pre‐sovereignty traditions. This article addresses the extent to which Christian belief and practice have been articulated and researched in applied anthropological work, against the background of relevant academic studies. If a sophisticated theory of cultural change and continuity is germane to researching land claims and native title, what is the significance of Christian syncretism in Aboriginal relations with place and the inheritance of ancestral connections to ‘country’? Several case studies are examined.     

Indigenous Cultural and Natural Resources Management and Mobility in Arnhem Land,Northern Australia

Many programmes formally engage Australian Indigenous people in land and sea management to provide environmental services. There are also many Indigenous people who ‘look after country’ without rewards or payment because of cultural obligations. We investigated how Indigenous peoples’ mobility in and around two communities (Maningrida and Ngukurr) is affected by their formal or informal engagement in cultural and natural resource management (CNRM). Understanding factors that influence peoples’ mobility is important if essential services are to be provided to communities efficiently. We found that those providing formal CNRM were significantly less likely to stay away from settlements than those ‘looking after their country’ without payment or reward. Paying Indigenous people to engage with markets for CNRM through carbon farming or payments for environmental services (PES) schemes may alter traditional activities and reduce mobility, particularly movements away from communities that extend the time spent overnight on country. This could have both environmental and social consequences that could be managed through greater opportunities for people to engage in formal CNRM while living away from communities and greater recognition of the centrality of culture to all Indigenous CNRM, formal or otherwise.     

Yulara and Future Expert Reports in Native Title Cases1

Australia's Native Title Act 1993 Native Title Act 1993 (Cth)  (Cth) allows Indigenous Australians to lay claims to traditional country located on unalienated Crown land. The Act also admits claims to compensation for the loss of traditional country that has been appropriated and made subject to freehold or other forms of tenure. The Yulara case discussed here was historically important. It was the first case mounted to determine appropriate compensation for the extinguishment of native title. In a compensation claim, the Indigenous applicants must first establish that (taken together) they are both (i) the rightful heirs to ancestral holders of native title and (ii) that they still maintain the traditions and customs of their forebears (phase 1). Once their holding of native title has been established at law, the applicants may then enter their claim to monetary compensation for the ‘extinguishment’ of their native title over designated lands (phase 2). In the Yulara case, it was found that the applicants were not constituted as a group of recognisable native title holders whose rights to country were rooted in those traditional laws and customs that obtained when the Yulara lands were officially brought under the dominion of British authorities ‘at sovereignty’ (1824). The case could not, therefore, proceed to a hearing of the compensation phase. Eight issues concerning the proper performance of the anthropologist as expert witness in native title matters were raised by the trial judge in the Yulara case. This paper deals with the bearing of the judge's observations on those anthropological representations that may be made in future native title cases.     

Human T-Cell Lymphotropic Virus Type 1 Subtype C Molecular Variants among Indigenous Australians: New Insights into the Molecular Epidemiology of HTLV-1 in Australo-Melanesia

Background

HTLV-1 infection is endemic among people of Melanesian descent in Papua New Guinea, the Solomon Islands and Vanuatu. Molecular studies reveal that these Melanesian strains belong to the highly divergent HTLV-1c subtype. In Australia, HTLV-1 is also endemic among the Indigenous people of central Australia; however, the molecular epidemiology of HTLV-1 infection in this population remains poorly documented.

Findings

Studying a series of 23 HTLV-1 strains from Indigenous residents of central Australia, we analyzed coding (gag, pol, env, tax) and non-coding (LTR) genomic proviral regions. Four complete HTLV-1 proviral sequences were also characterized. Phylogenetic analyses implemented with both Neighbor-Joining and Maximum Likelihood methods revealed that all proviral strains belong to the HTLV-1c subtype with a high genetic diversity, which varied with the geographic origin of the infected individuals. Two distinct Australians clades were found, the first including strains derived from most patients whose origins are in the North, and the second comprising a majority of those from the South of central Australia. Time divergence estimation suggests that the speciation of these two Australian clades probably occurred 9,120 years ago (38,000–4,500).

Conclusions

The HTLV-1c subtype is endemic to central Australia where the Indigenous population is infected with diverse subtype c variants. At least two Australian clades exist, which cluster according to the geographic origin of the human hosts. These molecular variants are probably of very ancient origin. Further studies could provide new insights into the evolution and modes of dissemination of these retrovirus variants and the associated ancient migration events through which early human settlement of Australia and Melanesia was achieved.     

Conservation planning and Indigenous governance in Australia's Indigenous Protected Areas

Indigenous Protected Areas (IPAs) recognize that “country” constitutes land and waters that have enduring cultural, social, and economic linkages for Aboriginal and Torres Strait Islander peoples that extend over millennia, and which are critical to sustainable Indigenous futures. Within Australia's conservation system, IPAs become part of the National Reserve System (NRS) when Indigenous peoples voluntarily announce their intention to manage “country,” in accordance with their law, custom, and culture, and consistently with national and international conservation guidelines. The NRS requirement is that land is managed “in perpetuity” which highlights a potential tension between with the conservation goals and the voluntary character of IPAs. Ecological restoration in IPAs also raises contested ideas about what is “natural,” the relevant “baseline” for restoration, and what are the objectives to be achieved—ecological or cultural sustainability? Experience from Healthy Country Planning in IPAs indicates that restoration of traditional owner decision‐making, as well as respectful use and valuing community knowledge, is central to the sustainability of outcomes. Ecological restoration is most effectively achieved by restoring governance processes that support Indigenous peoples given the inseparability of cultural, social, economic, and ecological objectives.     

Using PhotoVoice to Promote Land Conservation and Indigenous Well-Being in Oklahoma

Indigenous ancestral teachings commonly present individual and community health as dependent upon relationships between human and nonhuman worlds. But how do persons conversant with ancestral teachings effectively convey such perspectives in contemporary contexts, and to what extent does the general tribal citizenry share them? Can media technology provide knowledge keepers with opportunities to communicate their perspectives to larger audiences? What are the implications for tribal citizens’ knowledge and views about tribal land use policies? Using a PhotoVoice approach, we collaborated with a formally constituted body of Cherokee elders who supply cultural guidance to the Cherokee Nation government in Oklahoma. We compiled photographs taken by the elders and conducted interviews with them centered on the project themes of land and health. We then developed a still-image documentary highlighting these themes and surveyed 84 Cherokee citizens before and after they viewed it. Results from the pre-survey revealed areas where citizens’ perspectives on tribal policy did not converge with the elders’ perspectives; however, the post-survey showed statistically significant changes. We conclude that PhotoVoice is an effective method to communicate elders’ perspectives, and that tribal citizens’ values about tribal land use may change as they encounter these perspectives in such novel formats.     

The ‘Spirit’ of the Thing: The Boundaries of Aboriginal Economic Relations at Australian Common Law

Aboriginal economic relations have been misconstrued as a type of primitive exchange in at least one native title case discussed in this paper. The pursuit by Aboriginal native title claimants of recognition at law of customary economic rights as inherent in, or an adjunct of, native title rights failed in Yarmirr and Others v. Northern Territory of Australia and Others (1998) 156 ALR 370 (the ‘Croker Island case’) for several reasons. The applicant's native title was found to be non‐exclusive of other interests, and a right to trade in resources of the sea was rejected. This case was argued in part by relying on historical material regarding Macassan trading arrangements. The profound alterity of Aboriginal relationships among persons and things, as the Croker Island evidence of property and trade relations demonstrates, have been re‐constituted in legal discourse as an absence of economic relations. In this paper, we argue that there is no sound basis for the distinction made between commercial and non‐commercial native title rights, whether in the Native Title Act 1993 (Commonwealth of Australia), or in recent judicial reasoning. We contend that native title rights and interests constitute a sui generis species of property relations that enable economic rights as conceived in Aboriginal tradition and custom to circulate in the modern market. Aboriginal customary economic relations of and between Aboriginal groupings are markedly distinct from, yet not incommensurable with, the normative conception of economic relations in the Australian market. We argue that a reformulation of the current Australian legal ideas about economic life is necessary for the recognition of Aboriginal economic institutions in native title claims and other economic arenas.     

An ‘authentic’ Aboriginal product: State marketing and the self‐fashioning of Indigenous experiences to Chinese tourists

China's burgeoning outbound tourist market has become a priority for Australian tourism, with national and state tourism reports advocating for ‘China‐ready’ marketing, policy and planning and increased industry training around Chinese consumer behaviour and preferences to capitalise on this market. However, studies demonstrate that Chinese tourists are generally not interested in Indigenous tourism experiences. Nevertheless, the state of Victoria is adamant about investing in Indigenous‐themed tourism products which are considered appropriate for Chinese preferences in an attempt to attract tourists from this growing inbound market. This article presents a review of relevant state government policies relating to Indigenous tourism alongside a case study of the tourism experiences developed and provided by Gunditjmara people along the Budj Bim Cultural Landscape in southwest Victoria. We demonstrate the ways that notions of ‘authenticity’ continue to shape, and constrain, Indigenous economic engagement and participation via tourism, and discuss the impact of these notions on the provision of Indigenous tourism products and experiences for Chinese and other visitors. We argue that the marketing of Gunditjmara tourism to fluctuating market demand highlights the arbitrariness of Australian governments' policies with respect to Indigenous development, and call for policymakers to focus renewed attention on the local aspirations of Indigenous entrepreneurs.     

For the Love of Dog: The Human–Dog Bond in Rural and Remote Australian Indigenous Communities

ABSTRACT

The nature of the human–animal bond in contemporary Australian Indigenous communities is little researched, but it is essential to understand this bond in order to develop much needed appropriate animal health and management practices. A semi-structured interview format was used to elicit information on attitudes to dogs in seven Australian Indigenous communities. This explored the importance of dogs to the community and to the individual, and the balance between the positives and negatives of having dogs in the communities, with particular reference to improving dog and community health and welfare. Theme analysis of the semi-structured interview responses (n = 137) revealed a variety of attitudes to dogs within the communities. A strong theme was the importance of dogs at a community level. Many of the reasons given for the importance of dogs in the community were based on traditional cultural values or beliefs. These included dogs being necessary to guard people at night from spirits, and as part of the kin system. Further, the cultural practice of “pay-back” for wrong-doing included wrong-doing directed at dogs in all communities, even the most westernized. Occurring simultaneously with these positive attitudes, the poor health and overpopulation of dogs in the community was acknowledged and the negative effects on people's lives recognized. However, the value of the dogs to the community meant that shooting dogs without consent or poisoning them were not seen as appropriate solutions to overpopulation. Many people were prepared to euthanize some of their dogs (via an overdose of barbiturate) or have them undergo sterilization surgery. Thus, contrary to appearances from a Western perspective, the traditional Indigenous human–dog bond was found to be strong, and thus must be taken into account in developing appropriate and sustainable animal health and management practices.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

The intergenerational transmission of Australian Indigenous languages: why language maintenance programmes should be family-focused

By 2050, the majority of Australia’s surviving Indigenous languages are likely to become extinct. The intergenerational transmission of languages in which children acquire languages from their parents and grandparents is a key mechanism for reversing language shift, but many Australian children whose parents speak an Indigenous language do not speak that language. Using a unique, national survey of Australian Indigenous children, I identify factors associated with the successful intergenerational transmission of Indigenous languages within Aboriginal and Torres Strait Islander families. Results highlight the importance of parents’ language use. Although community-level characteristics account for some of the variance in successful language transmission, parents who use Indigenous languages at home, speak them as well as they speak English, and do not also speak a creole language are more likely to pass those languages onto their children.     

Australian Indigenous Studies: A Question of Discipline

This paper is an early discussion of the ways we are approaching Indigenous Studies in Australian Universities. The focus is on how disciplinary and scholarly issues within Indigenous Studies can be interrogated and yet retain the necessary cohesion and solidarity so important to the Indigenous struggle. The paper contrasts Indigenous Studies pursued by Indigenous scholars to other disciplinary perspectives in the academy. Categories such as the Indigenous community and Indigenous knowledge are problematised, not to dissolve them, but to explore productive avenues. I identify one of the problems that Indigenous studies faces as resisting the tendency to perpetuate an enclave within the academy whose purpose is to reflect back an impoverished and codified representation of Indigenous culture to the communities that are its source. On the other hand, there is danger also in the necessary engagement with other disciplines on their own terms. My suggestion is that we see ourselves mapping our understanding of our particular Indigenous experiences upon a terrain intersected by the pathways, both of other Indigenous experiences, and of the non‐Indigenous academic disciplines. My intention is to stimulate some thought among Indigenous academics and scholars about the future possibilities of Australian Indigenous Studies as a field of endeavour.     

Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

The Contribution of Geography to Disparities in Preventable Hospitalisations between Indigenous and Non-Indigenous Australians

Objectives

To quantify the independent roles of geography and Indigenous status in explaining disparities in Potentially Preventable Hospital (PPH) admissions between Indigenous and non-Indigenous Australians.

Design, setting and participants

Analysis of linked hospital admission data for New South Wales (NSW), Australia, for the period July 1 2003 to June 30 2008.

Main outcome measures

Age-standardised admission rates, and rate ratios adjusted for age, sex and Statistical Local Area (SLA) of residence using multilevel models.

Results

PPH diagnoses accounted for 987,604 admissions in NSW over the study period, of which 3.7% were for Indigenous people. The age-standardised PPH admission rate was 76.5 and 27.3 per 1,000 for Indigenous and non-Indigenous people respectively. PPH admission rates in Indigenous people were 2.16 times higher than in non-Indigenous people of the same age group and sex who lived in the same SLA. The largest disparities in PPH admission rates were seen for diabetes complications, chronic obstructive pulmonary disease and rheumatic heart disease. Both rates of PPH admission in Indigenous people, and the disparity in rates between Indigenous than non-Indigenous people, varied significantly by SLA, with greater disparities seen in regional and remote areas than in major cities.

Conclusions

Higher rates of PPH admission among Indigenous people are not simply a function of their greater likelihood of living in rural and remote areas. The very considerable geographic variation in the disparity in rates of PPH admission between Indigenous and non-Indigenous people indicates that there is potential to reduce unwarranted variation by characterising outlying areas which contribute the most to this disparity.