Sick Again,Well Again: Sorcery,Christianity and Kinship in Northern Aboriginal Australia

This article concerns the ways in which Yolngu people of the Galiwin'ku settlement in northern Australia employ contemporary constructions of sorcery doctrines and Christian practices to rearticulate their kinship relations. In particular, I discuss the adaptation of sorcery ideas and accusations to present-day circumstances and the Christian healing processes that have emerged alongside traditional healing behaviours and biomedicine. Sorcery and Christianity at Galiwin'ku, I argue, are intertwined ethical models that enable the person and community to heal over and over again in accordance with the vicissitudes of postcolonial life. They continue the moral imperative of ‘looking after’ kin even as the net of ‘looking after’ has expanded to encompass new experiences, behaviours, and persons.     

Aboriginal preparation ofCycas seeds in Australia1

The seeds of cycad plants are a toxic food used by many Aboriginal groups in northern Australia. Acute symptoms produced after consumption of untreated Cycas seeds are due to azoxyglycosides, especially cycasin, although the toxic dose depends on the animal species tested. There are three traditional methods used to treat these seeds: brief leaching in water; prolonged leaching in water; and aging. Aboriginal people living at Donydji outstation in northeast Arnhem Land, most regularly consume aged seeds ofCycas angulata R.Br. Analyses of fresh seeds and seeds prepared at Donydji and in the laboratory indicate that cycasin is effectively removed by all the traditional preparation techniques, although each technique has an end product with different storage and handling properties. The social implications of processing need further elaboration, but these techniques have a long history and archaeological remains of seeds in Australia may date back to the Pleistocene.     

Land Tenure and Naming Systems in Aboriginal Australia

Naming systems play a prominent role in discussions of land tenure by Aboriginal people. Reference to one area of land and its owners is most commonly in terms of name ‘X’, whereas reference to another area of land and its owners is most commonly made in terms of name ‘Y’. Much of the analytical literature examines how these names refer to groups of people. There is considerable dispute as to whether the reference of these names suffices to determine disjoint groupings of owners that can be described by the term ‘clan’. This paper proposes that the analysis of linkages between names and areas of land should have priority over the analysis of linkages between names and groups of people. The evidence shows that the attachment of names to areas of land is more stable and consistent than their attachment to groups of people. There are differences in the ways that names attach to the landscape, and these differences are significant—they determine whether or not more than one name from the same system may be attached to an area of land. This paper focuses on two areas of Australia: the northern Kakadu‐Oenpelli area and the Timber Creek area (both in the Northern Territory). It shows that naming systems identify disjunctive areas of land as the targets for claims of primary ownership in both areas. These disjunctive areas may reasonably be described with the translation term ‘estates’. In the northern Kakadu‐Oenpelli area, corresponding to these estates, there are disjunctive groupings of owners, which may be termed ‘clans’. However, groupings of owners are not clearly disjunctive in the Timber Creek area, and there is little motivation for using the term ‘clan’. This paper proposes that this difference reflects a general pattern in Aboriginal Australia, with naming systems stably and consistently identifying ‘estates’ across much of the continent. They do not identify ‘clans’ with equivalent stability and consistency.     

All around Australia and overseas: Christianity and indigenous identities in Central Australia 1988

This paper discusses the themes and practices of Christian performance at the Western Desert Aboriginal community of Warlungurru in 1988, 1 six years after the Pintupi return to their homelands (see Myers 1986 ; McMillan 1988 ; Nathan & Japanangka Leichleitner 1983 ) and the enthusiastic Christian revival—nightly Gospel singing, a ban on gambling—experienced in the first years of their return. My concern is with how a distinctively Lutheran focus in Pintupi Christianity (in opposition to competing Pentecostal orientations in Central Australia at that time) was grasped by some Pintupi as a structure organising relations between Indigenous people and others in the world, and how specialised knowledge constituted positions of prestige and authority. Thus, I explore certain convergences between prior Indigenous formulations of personhood and relatedness and the way in which Lutheran Christianity was articulated during this period.     

Land,Language and Social Identity in Aboriginal Australia

Views of pre-contact Aboriginal social groupings have ranged from those which posit a linguistically-defined, homogeneous ‘tribe’ to others which, more recently, have asserted that language plays little or no role in Aboriginal constructions of social identity. Given the obvious, different degrees of linguistic diversity in different parts of the continent, it seems of interest to look at native linguistic ideologies and the ways in which notions of language and linguistic difference are integrated with other variables in the construction of social identity. This paper begins to look at differential constructions of social identity in three parts of Australia—Cape Keerweer in Cape York, the Western Desert, and western Roper River and suggests some directions for future research.     

Envy and egalitarianism in Aboriginal Australia: An integrative approach

The word ‘envy’ directs attention to feelings and cognitions that are especially important sources of information in our complicated sociality. As it is delimited by philosophers, economists, psychologists and others, envy is conceptually nested within a family that includes evil eye beliefs, inequity aversion, strong reciprocity and social comparison. Although the accumulation of work in these areas is substantial, anthropological treatments of envy are rare. Given repeated assertions of envy's universality and its potential importance for understanding widespread aspects of the human condition, a comparative eye seems essential. I present an account of ‘jealous’ in Aboriginal Australia via a framework that casts emotions as emerging from the interaction of psychobiological and sociocultural processes. According to this perspective, ‘envy’ should not be regarded as an invariant human condition but rather as a Western version of what, in a more generic human form, may both defend the individual and the larger sociality.     

Aboriginal fire management in south-eastern Australia: aims and frequency

Aim To examine the purpose of burning by Aborigines of south‐eastern Australia. Location South‐eastern Australia. Methods A survey of the ethnography and ecology relating to Aboriginal fire. Results Ecologists have only recently acknowledged the past history of Aboriginal burning. Its purpose was to maximise plant and animal food resources. Main Conclusions The seasonal timing and frequency of Aboriginal burning is embedded in various ecosystems.     

The intercultural crafting of real Aboriginal country and manhood in Central Australia

This article explores country music as an important means for Aboriginal men in Central Australia to articulate contemporary forms of manhood and indigeneity. These desert men perceive their own music scene as a last stronghold for real country music. The article demonstrates how such notions of real involve the ongoing intercultural mediation of global and local male aesthetic styles and manhood ideals. In making and performing their country music, desert men continue to draw on enduring ancestral regimes for male demeanour that resonate with global country music imagery and practice, as well as with prominent non‐Indigenous models of manhood in the regional settler history.     

Children and Youth in Aboriginal Australia: An Overview of the Literature

The following overview of the existing literature relating to Aboriginal childhood and adolescence across Australia is intended to support the development of this potentially strong interdisciplinary research field. It presents a select number of works in historical context, concluding with critical comments and supplemented by additional references presented according to type of study. No claim is made to have covered the literature exhaustively.     

Optimisation Modelling to Assess Cost of Dietary Improvement in Remote Aboriginal Australia

Background

The cost and dietary choices required to fulfil nutrient recommendations defined nationally, need investigation, particularly for disadvantaged populations.

Objective

We used optimisation modelling to examine the dietary change required to achieve nutrient requirements at minimum cost for an Aboriginal population in remote Australia, using where possible minimally-processed whole foods.

Design

A twelve month cross-section of population-level purchased food, food price and nutrient content data was used as the baseline. Relative amounts from 34 food group categories were varied to achieve specific energy and nutrient density goals at minimum cost while meeting model constraints intended to minimise deviation from the purchased diet.

Results

Simultaneous achievement of all nutrient goals was not feasible. The two most successful models (A & B) met all nutrient targets except sodium (146.2% and 148.9% of the respective target) and saturated fat (12.0% and 11.7% of energy). Model A was achieved with 3.2% lower cost than the baseline diet (which cost approximately AUD$13.01/person/day) and Model B at 7.8% lower cost but with a reduction in energy of 4.4%. Both models required very large reductions in sugar sweetened beverages (−90%) and refined cereals (−90%) and an approximate four-fold increase in vegetables, fruit, dairy foods, eggs, fish and seafood, and wholegrain cereals.

Conclusion

This modelling approach suggested population level dietary recommendations at minimal cost based on the baseline purchased diet. Large shifts in diet in remote Aboriginal Australian populations are needed to achieve national nutrient targets. The modeling approach used was not able to meet all nutrient targets at less than current food expenditure.     

Haemoparasites of free-roaming dogs associated with several remote Aboriginal communities in Australia

ABSTRACT: BACKGROUND: Tick-borne haemoparasites Babesia vogeli and Anaplasma platys are common among the free-roaming canine populations associated with Aboriginal communities in Australia, whilst the prevalence of haemoplasmas, which are also suspected to be tick-borne, remained unexplored. The aim of this study was to determine the prevalence of haemoplasma infection in these populations, and to identify any correlation with other haemoparasites. Blood was collected from 39 dogs associated with four Aboriginal communities and screened for infection using PCR and serology. DNA was purified and PCR analyses for piroplasms, Anaplasmataceae family bacteria and haemoplasmas performed. Serum was analysed using a commercial haemoparasite ELISA. Prevalence of infection was compared between communities. RESULTS: Seventeen dogs (44 %) were infected (PCR positive) with Mycoplasma haemocanis, eight (21 %) with 'Candidatus Mycoplasma haematoparvum', 20 (51 %) with A. platys, and 17 (44 %) with B. vogeli. Two dogs were infected with a novel haemoplasma as determined by DNA amplification and sequencing. Two dogs (5 %) were serologically positive for Dirofilaria immitis antigens, one (3 %) was positive for Ehrlichia canis antibodies and nine (24 %) were positive for A. platys antibodies. Co-infections were frequent. Haemoplasma prevalence was highest (73 %, 16/22) in Central Australia and lowest (22 %, 2/9) in Western Australia (p = 0.017). In contrast, B. vogeli prevalence was low in Central Australia (18 %, 4/22) but higher (78 %, 7/9) in Western Australia (p = 0.003). CONCLUSIONS: This is the first time haemoplasma infections, including a novel species, have been molecularly documented in Australian dogs. The wide regional variation in prevalence of some of the haemoparasite infections detected in this study warrants further investigation.     

Modelling of endemic carriage of Haemophilus influenzae in Aboriginal infants in Northern Australia

Aboriginal infants and children in rural communities in Northern Australia have high rates of nasopharyngeal carriage of nonencapsulated Haemophilus influenzae (NCHi), with positive swab rates of 76%. In this population, the acquisition of NCHi from soon after birth is associated with the onset of otitis media and with muco-purulent nasal discharge, while the long-term persistence of NCHi carriage is associated with the acquisition and turnover of large numbers of antigenically diverse strains. Mathematical models have been fitted to data on the acquisition and loss of encapsulated strains of H. influenzae and 43 different strains of NCHi in 10 children followed from early infancy for up to 2 years. Subject to plausible assumptions, the preferred model estimated the mean time to acquisition of a H. influenzae strain to be 7 days after first becoming exposed after birth. For an infant already carrying H. influenzae, each additional strain was acquired after a mean waiting period of 45 days. On average, 1.50 different strains of H. influenzae were detected in four colonies routinely typed from each positive swab, but it was estimated that another 2.55 strains were 'hidden' behind these more frequent strains. With an average of 4.05 strains per carrier, it was estimated that each strain was carried for an average of 137 days, although detected on only 37% of occasions. Thus we have developed mathematical models that provide estimates for duration of colonisation, time to colonisation, and number of colonising strains in a population in which H. influenzae is highly endemic, characterised by sequential and concurrent carriage of multiple strains in each infant.     

Precocious Pregnancy,Sexual Conflict,and Early Childbearing in Remote Aboriginal Australia

Ideas from evolutionary theory and a consideration of social and cultural factors are used to argue that teenage pregnancy in three remote Aboriginal communities represents a strategic response to current environments characterised by pervasive and sustained risk and uncertainty. Ethnographic studies of the communities find that these environments both provoke and enable the reproductive strategies of adolescent boys and girls but raise the question of the effects of father absent socialisation.