Universalising the particular? God and Indigenous spirit beings in East Kimberley

Some Aboriginal discourses in East Kimberley appear to indicate that Indigenous particularities are being universalised by evangelical Christianity. The aim of evangelical Christianity is to bring all peoples under the domain of one God. But counter statements by people of all ages reveal that the Christian universalising project in East Kimberley is an unfinished (and possibly unfinishable) project. Although Indigenous particularities contribute to generational conflict they are not disappearing, while Aboriginal people remain on or near the lands in which their stories are embedded. Locative traditions emphasise genealogical continuities between the living and the dead. Evangelical missionaries, however, direct spirits of the living to heaven and condemn spirits of the dead to follow Satan. One Aboriginal woman has reached a kind of resolution between God and Indigenous spirits: mamu and juwarri (spirits of the dead) are not evil spirits but sinners who will be redeemed in the Last Days. 1     

Was god ever a ‘boss’ at Wujal Wujal? Lutherans and Kuku‐Yalanji: A socio‐historical analysis

Lutheran missionaries from Germany arrived in 1887 to ‘care for’ and to evangelise to the Kuku‐Yalanji people of the Bloomfield River area of the north Queensland rainforests. They left fifteen years later without having converted a single soul. Was this failure the result of inept missionisation? Was Lutheranism at odds with Kuku‐Yalanji religious beliefs? This paper argues that the answer lies rather at the core of the Kuku‐Yalanji worldview and social universe. Using rich historical sources, this paper demonstrates that Kuku‐Yalanji people—who have particular socio‐territorial ties to the mission lands—instigated an experiment with the missionaries. Their assumption was that the missionaries held a role that was structurally equivalent to that of ‘majamaja’ in their own system—key focal individuals with religious knowledge, power and achieved status operating at the node of a social network on a particular area of ‘country’. The missionaries failed to live up to this expectation and for this and other reasons, Kuku‐Yalanji left and the mission failed with no lasting Christian impact.     

Beyond rupture: Christian culture in the Pacific

In its many forms, Christianity tends to focus adherents’ attention upon earlier religious traditions, compelling them to renew their faith, repent and seek redemption. This special issue takes up questions about Christianity’s temporal ‘secondarity’. Contributors move beyond increasingly futile theoretical debates about rupture and continuity by considering how Christians in Papua New Guinea and Solomon Islands conceptualise and enact their fraught relationships with prior religious traditions. By examining the place of culture within Christianity, contributors avoid the analytical pitfalls of assuming that Pacific culture is not already thoroughly Christian. Rather than taking up questions about initial Christian conversion, these articles focus on revival. The relentless campaigns of Christian renewal that have transformed religious landscapes more than a generation aim not only to overcome pre‐Christian powers, but also to supersede earlier versions of Christianity. In examining not only highly localised ethnotheologies, but also regional movements, this issue opens questions that should be of interest beyond the anthropology of Christianity.     

One mind: Enacting the Christian congregation among the Auhelawa,Papua New Guinea

This article examines the relationship between Christian worship and the production of religious identity among Auhelawa speakers of Normanby Island, Papua New Guinea. Auhelawa people live in a society in which a locally developed form of Christianity has emerged from a long engagement with missionaries. In the colonial era, missionaries spoke in terms of light and darkness to mediate their contradictory aims of both authentic personal conversion and total social change. Today Auhelawa believe that their society has been changed, and that this change entails a new way of thinking as well as acting, though like the missionaries they also struggle to express the relationship between the two. Viewing themselves as already converted, Auhelawa today use an ideology of ‘one mind’—unity in purpose which is subjectively felt and outwardly expressed—to resolve how their collective worship relates to individual belief. This framing of ritual, embedded in church prayer and music, however, is always incomplete. I argue this not only points to an important step in the process of formation of congregations, but also suggests why Christianity globally is both unitary yet also so strikingly diverse.     

The last of the Nomads. the last of the Ethnographies or “All Anthropologists are Liars”

Pintupi Country, Pintupi Self; Sentiment, Place, and Politics Among Western Desert Aborigines. By Fred R. Myers. Smithsonian Institute Press, Washington and Australian Institute of Aboriginal Studies, Canberra, 1986. Pp. 7+334; black and white diagrams. $32.95 (hard cover). ISBN 0–85575–171–1 hard cover — AIAS); ISBN 0–87474–690–0 (hard cover —Smithsonian).     

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.     

Mepimbat tedul proujek: Indigenous knowledge of culturally significant freshwater turtles addresses species knowledge gaps in Northern Australia

Indigenous biocultural knowledge offers valuable insights for species conservation; however, like biological diversity, associated cultural knowledge is also often threatened. This paper demonstrates how Indigenous biocultural knowledge of species can contribute to addressing gaps in species occurrence data and conservation knowledge using a case study from the South East Arnhem Land Indigenous Protected Area (SEAL IPA), northern Australia. Using a series of mapping workshops and interviews this collaborative project recorded Indigenous biocultural knowledge of the distribution, ecology, cultural significance and threats to freshwater turtles (freshwoda teduls in the local Indigenous language, Roper River Kriol). Based on past freshwoda tedul hunting experiences, 74 Indigenous knowledge holders identified 753 past freshwoda tedul occurrences, significantly adding to the 12 occurrences previously listed for the SEAL IPA in Australia's online species database, the Atlas of Living Australia. Importantly, these were the first ‘memory’ records of past species sightings by Indigenous people to be recognized and added to Australia's national species database. In addition, a blog summarizing this research was promoted through the Atlas of Living Australia, raising awareness of the Indigenous biocultural knowledge associated with these species. The Mepimbat tedul proujek revealed the cultural significance of freshwoda teduls and reported declines in abundance since the turn of the century, implicating invasive hard-hooved ungulates (buffalo, pig) and reduced rainfall. The addition of non-sacred Indigenous knowledge to free online species databases may offer innovative solutions for storage, interaction and sharing of indigenous knowledge, with opportunities for intergenerational and cross-cultural learning and broader application in conservation management and decision-making.     

United and Divided: Christianity,Tradition and Identity in Two South Coast Papua New Guinea Villages

The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Motu and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a ‘traditional’ Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting ‘tradition’ as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity.     

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.     

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.     

Becoming Sinless: Converting to Islam in the Christian Solomon Islands

ABSTRACT   Islam is beginning to have a significant presence in the predominantly Christian nation of Solomon Islands. A few well-educated Islanders were drawn to Islam's elegant monotheism and promise of unity in the 1980s and early 1990s, but numbers have grown significantly in the years following a violent civil conflict (1998–2003). Many of these new Muslim converts, especially those from the island of Malaita, seem preoccupied with the problem of sin and blame Christianity for destroying customary rules, especially those enforcing gender segregation. Echoing long-standing Malaitan critiques of Christian freedom, they say that Christians rely too heavily on God's grace and their own ability to resist temptation. Unlike Christianity and similar to the traditional religion of the islands, Islam provides clear moral rules for living. Seeking an escape from a cycle of sin and redemption, these ex-evangelical Christians now see in Islam the possibility of becoming sinless.     

Negotiating belonging: plants,people, and indigeneity in northern Australia

This article focuses on human‐plant relations, drawing on ethnographic research from northern Australia's Gulf Country to address the concept of indigeneity. Just as the identities of ‘Indigenous’ and ‘non‐Indigenous’ people in this region are contextual and at times contested according to the vernacular categories of ‘Blackfellas’, ‘Whitefellas’, and ‘Yellafellas’, so too the issue of what ‘belongs’ in the natural world is negotiated through ambiguities about whether species are useful, productive, and aesthetically pleasing to humans, as well as local understandings about how plants and animals came to be located in the Gulf region. At the same time, plants’ distinctive characteristics as plants shape their relations with humans in ways which affect their categorization as ‘native’ and ‘alien’ or ‘introduced’. Focusing our analysis on three specific trees, we argue that attention to the ‘plantiness’ of flora contributes significantly to debates about indigeneity in society and nature. At the same time, our focus on human‐plant relations contributes important context and nuance to current debates about human and other‐than‐human relations in a more‐than‐human world.     

Pattern of dental eruption,skeletal maturation and stress in a Medieval Population from Sudanese Nubia

The present research represents a comparison of dental and skeletal development as a means for determining nutritional stress in a Medieval Christian population from Nubia’sBatn el Hajar. The sample consists of 21 individuals from an early Christian (c 550–750) and 23 individuals from a late Christian cemetery (c mid-16th century) excavated from the site of Kulubnarti, Sudan. Ages at death ranged from 12 to 23 years. For the combined sample, a large majority (70.5%) of individuals had skeletal ages younger than their dental ages. However, a comparison of those individuals that could be sexed revealed that the pattern was not consistent for males and females. Females showed no difference between skeletal and dental age while males showed significant skeletal retardation. This pattern of sex differences is consistent with that observed for modern living children and subadults experiencing nutritional stress. A comparison by cemetry also suggests a reduction in stress from early to late Christian times with later Christians showing a closer correspondence between skeletal and dental ages. While not statistically significant, this apparent reduction is consistent with previous research on the subadult remains.     

Quantifying the changes in survival inequality for Indigenous people diagnosed with cancer in Queensland,Australia

The survival inequality faced by Indigenous Australians after a cancer diagnosis is well documented; what is less understood is whether this inequality has changed over time and what this means in terms of the impact a cancer diagnosis has on Indigenous people. Survival information for all patients identified as either Indigenous (n = 3168) or non-Indigenous (n = 211,615) and diagnosed in Queensland between 1997 and 2012 were obtained from the Queensland Cancer Registry, with mortality followed up to 31st December, 2013. Flexible parametric survival models were used to quantify changes in the cause-specific survival inequalities and the number of lives that might be saved if these inequalities were removed. Among Indigenous cancer patients, the 5-year cause-specific survival (adjusted by age, sex and broad cancer type) increased from 52.9% in 1997–2006 to 58.6% in 2007–2012, while it improved from 61.0% to 64.9% among non-Indigenous patients. This meant that the adjusted 5-year comparative survival ratio (Indigenous: non-Indigenous) increased from 0.87 [0.83–0.88] to 0.89 [0.87–0.93], with similar improvements in the 1-year comparative survival. Using a simulated cohort corresponding to the number and age-distribution of Indigenous people diagnosed with cancer in Queensland each year (n = 300), based on the 1997–2006 cohort mortality rates, 35 of the 170 deaths due to cancer (21%) expected within five years of diagnosis were due to the Indigenous: non-Indigenous survival inequality. This percentage was similar when applying 2007–2012 cohort mortality rates (19%; 27 out of 140 deaths). Indigenous people diagnosed with cancer still face a poorer survival outlook than their non-Indigenous counterparts, particularly in the first year after diagnosis. The improving survival outcomes among both Indigenous and non-Indigenous cancer patients, and the decreasing absolute impact of the Indigenous survival disadvantage, should provide increased motivation to continue and enhance current strategies to further reduce the impact of the survival inequalities faced by Indigenous people diagnosed with cancer.     

The Relationship Between Plains Indian Religion and Christianity: A Priest’s Viewpoint*

Abstract

The American Indian who is dedicated to his own religious tradition and to Christianity has the same identity crisis that the Jewish convert did in the early church. The Jews discovered that their religious tradition was the foreshadowing of Christianity, containing the types of Christ, and that Christ fulfilled and did not destroy their Jewish tradition. The Christian Indian today can do the same by discovering that his Sacred Pipe and the tradition for which it stands is also a foreshadowing of Christ in his office of mediator, and the type of the whole plan of salvation. The Christian Indian can understand that Christ is the Living and Eternal Pipe who fulfills and does not destroy their sacred pipe. Without this fundamental insight all blending of the two traditions will be superficial.     

Erhard Eylmann’s Missionary Position

ABSTRACT

The German anthropologist Erhard Eylmann relied heavily on assistance provided by missionaries when he undertook fieldwork in Australia. During two periods at the Hermannsburg mission he developed a strained relationship with Carl Strehlow. In his major work Eylmann wrote a damning critique of missionaries. While there was a level of personal animosity between Eylmann and Strehlow, at the heart of the antagonism were fundamental differences concerning the nature and function of the discipline of anthropology. The missionaries sought anthropological knowledge to promote mutual understanding, above all through language, as a prelude to conversion to Christianity. They proceeded from the assumption that the future of Indigenous Australians would be within the context of the adoption of Christian belief systems. Eylmann in contrast took the view that the differences between Europeans and Indigenous Australians were physical, essential and insuperable. Sceptical about the possibility of achieving mutual understanding, he devoted his fieldwork primarily to describing, recording and collecting for the purpose of assembling a detailed record of a population he believed destined for extinction. Eylmann and German missionary anthropologists such as Strehlow had in common that they stood outside the paradigm of British social evolutionistic thinking which dominated Australian anthropology around the turn of the century at the time. At the same time, the differences in the anthropological endeavours of Eylmann and Strehlow indicate the great breadth of approaches opening up within German anthropology. In particular they point to the emergence of an ‘antihumanist’ turn at the end of the nineteenth century.     

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.     

‘The Mind of Christ’: Financial Success,Born-again Personhood,and the Anthropology of Christianity

In this article, I contribute to the emerging project of the anthropology of Christianity by exploring the subject of born-again personhood. As a nascent field of inquiry, the anthropology of Christianity must delimit what theoretical opportunities exist for comparative research. I argue that a focus on personhood offers a promising series of questions toward this end. To illustrate this claim, I use the case study of one Evangelical Sunday school teacher – Rick Betcher – and his life as a ‘Christian businessman.’ Anthropologists and other scholars have shown great interest in how matters of money figure in the culture of Protestantism. Using Rick's self-designed Sunday school class, The Mind of Christ, I argue that conceptions of personal financial success among born-again Christians are structured by the prevailing model of born-again personhood – the New Mind.     

Without management interventions,endemic wet‐sclerophyll forest is transitioning to rainforest in World Heritage listed K’gari (Fraser Island), Australia

Wet‐sclerophyll forests are unique ecosystems that can transition to dry‐sclerophyll forests or to rainforests. Understanding of the dynamics of these forests for conservation is limited. We evaluated the long‐term succession of wet‐sclerophyll forest on World Heritage listed K'gari (Fraser Island)—the world's largest sand island. We recorded the presence and growth of tree species in three 0.4 hectare plots that had been subjected to selective logging, fire, and cyclone disturbance over 65 years, from 1952 to 2017. Irrespective of disturbance regimes, which varied between plots, rainforest trees recruited at much faster rates than the dominant wet‐sclerophyll forest trees, narrowly endemic species Syncarpia hillii and more common Lophostemon confertus. Syncarpia hillii did not recruit at the plot with the least disturbance and recruited only in low numbers at plots with more prominent disturbance regimes in the ≥10 cm at breast height size. Lophostemon confertus recruited at all plots but in much lower numbers than rainforest trees. Only five L. confertus were detected in the smallest size class (<10 cm diameter) in the 2017 survey. Overall, we find evidence that more pronounced disturbance regimes than those that have occurred over the past 65 years may be required to conserve this wet‐sclerophyll forest, as without intervention, transition to rainforest is a likely trajectory. Fire and other management tools should therefore be explored, in collaboration with Indigenous landowners, to ensure conservation of this wet‐sclerophyll forest.     

‘I Was Like Abraham’: notes on the anthropology of Christianity from the Solomon Islands

This article offers a detailed exegesis of what I term the ethno-theology of Timothy Karu, a Solomon Islands Anglican whose understanding of the nature of his matrilineage is informed by the Pauline account of the election of Israel. The analysis suggests a non-essentialising treatment of Christianity that nevertheless demonstrates how Solomon Islanders engage simultaneously with multiple interlocking macro and micro Christian logics in ways that aspire to systematicity. The starting point for this analysis is the identification of an unacknowledged tension between the approaches of John Barker and Joel Robbins, two influential anthropologists of Christianity whose work reflects a wider divide between anti-essentialism and cultural analysis in current anthropology. The article contributes to an overall rapprochement between these two orientations within the anthropology of Christianity.