The Death and Rebirth of Anthropology

This paper is a study of one component of the recent and contemporary circulation of cultural objects, the exhibition of Australian Aboriginal acrylic paintings in a French museum. The author argues that the recent emphases on ‘appropriation ‘ and the primitivizing gaze ‘ are not sufficient to understand what happens when such objects circulate. To ask what does happen in circulation, at the sites of exhibition, is to ask how they are produced, inflected, and invoked in concrete institutional settings, which have distinctive histories, purposes, and structures of their own. The gazes’ (representations) which are discussed in this French example are analyzed within the specific conditions of their production to show how such exhibitions and circulations of culture are produced in relationship to the requirements internal to museums to distinguish themselves from others, to respond to claims placed upon them by their own institutional settings.     

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.     

Moral Horizons of Land and Place

ABSTRACT

A recent ‘moral turn’ in anthropology has cast new light on morality as a subject of ethnographic inquiry, and on the making of moral meaning and judgment. This article, and the special issue it prefaces, contribute to this emergent literature through foregrounding and examining the moral dimensions of land and place. Taking up Didier Fassin’s injunction for a critical moral anthropology – rather than an anthropology of morality – we look to land and place as groundings for moral challenges and practices that are nevertheless not place-bound. A critical moral anthropology of land and place should be directed, we argue, to the interplay of mobility and emplacement, to the dynamics of landscape and ‘dwelling’, and to the multiplicities of expectation and meaning that surround the making and exploitation of resources. In contexts of global and local change, land and place offer productive grounds from which to consider the moral horizons – both spatial and temporal – of our world and our discipline.     

Australian alternative spiritualities and a feeling for land

For many Australian practitioners of alternative spiritualities, ‘nature’ and the non‐human environment are alive with significance: they embody a universal divine ‘spirit’ that is both independent of, and continuous with, individual subjects. Particular locations within nature also have special value as a font of powerful personal feelings and as a kind of natural resource of spiritual energy. Moreover, the effect of specifically Australian landscapes is frequently understood by reference to a place’s Aboriginal history or ‘spirit’, with recognition of such places both celebrating and laying claim to the land. However, having a feeling for land is not straightforward. Although Aboriginal people often served as a synonym for the land itself and thus were considered intrinsic to much of the land’s spiritual and personal value, their prior claims to its ownership also sometimes upset non‐Aboriginal feelings of love for the land.     

Fire research for conservation management in tropical savannas: Introducing the Kapalga fire experiment

Abstract Fire is a dominant feature of tropical savannas throughout the world, and provides a unique opportunity for habitat management at the landscape scale. We provide the background and methodology for a landscape-scale savanna fire experiment at Kapalga, located in Kakadu National Park in the seasonal tropics of northern Australia. The experiment addresses the limitations of previous savanna fire experiments, including inappropriately small sizes of experimental units, lack of replication, consideration of a narrow range of ecological responses and an absence of detailed measurement of fire behaviour. In contrast to those elsewhere in the world, Australia's savannas are sparsely populated and largely uncleared, with fires lit primarily in a conservation, rather than pastoral, context. Fire management has played an integral role in the traditional lifestyles of Aboriginal people, who have occupied the land for perhaps 50 000 years or more. Currently the dominant fire management paradigm is one of extensive prescribed burning early in the dry season (May-June), in order to limit the extent and severity of fires occurring later in the year. The ecological effects of different fire regimes are hotly debated, but we identify geo-chemical cycling, tree demography, faunal diversity and composition, phenology, and the relative importance of fire intensity, timing and frequency, as critical issues. Experimental units (‘compartments’) at Kapalga are 15–20km² catchments, centred on seasonal creeks that drain into major rivers. Each compartment has been burnt according to one of four treatments, each replicated at least three times: ‘Early’- fires lit early in the dry season, which is the predominant management regime in the region; ‘Late’- fires lit late in the dry season, as occurs extensively in the region as unmanaged ‘wildfires’; ‘Progressive’- fires lit progressively throughout the dry season, such that different parts of the landscape are burnt as they progressively dry out (believed to approximate traditional Aboriginal burning practices); and ‘Unburnt’- no fires lit, and wildfires excluded. All burning treatments have been applied annually for 5 years, from 1990 to 1994. Six core projects have been conducted within the experimental framework, focusing on nutrients and atmospheric chemistry, temporary streams, vegetation, insects, small mammals, and vertebrate predators. Detailed measurements of fire intensity have been taken to help interpret ecological responses. The Kapalga fire experiment is multidisciplinary, treatments have been applied at a landscape scale with replication, and ecological responses can be related directly to measurements of fire intensity. We are confident that this experiment will yield important insights into the fire ecology of tropical savannas, and will make a valuable contribution to their conservation management.     

Nations and Tribes ‘Within’: Emerging Aboriginal ‘Nationalisms’ in Katherine

Throughout Australia, many Aboriginal responses to the legislative and administrative pressures of the native title regime have been couched in a nation‐building idiom expressed through legally incorporated Aboriginal associations. The membership criteria of these umbrella associations are often derived from definitions of the ‘tribe’ or ‘language group’. Yet, in a kind of Balkanisation, those who see themselves as marginalised to positions of uncertainty on the peripheries of the nation often seek to establish their own independent corporations on the basis of exclusive ties to specific areas of land within it, in search of greater recognition and in competition for scarce resources. In Katherine, in the Northern Territory of Australia, the administrative and legislative gaze of the State, particularly the Aboriginal Land Rights (Northern Territory) Act 1976, brought into focus a Jawoyn ‘tribe’, soon to express itself in the idiom of nationhood, closely followed by a Wardaman ‘tribe’ and ‘nation’. More recently, a native title gaze has now brought into focus ‘new’ configurations of kindred clusters, apparently located on the ‘peripheries' of the Jawoyn and Wardaman nations, and named and valued them as Dagoman. This paper discusses the processes associated with an emerging, but seemingly already fragmenting, Dagoman nation. It argues that divergent and changing Aboriginal subjectivities disrupt what might be seen as mimetic processes as Aboriginal people employ strategies of transforming essentialist representations of their collective selves in changing conditions of possibility.     

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.     

Sickening Bodies: How Racism and Essentialism Feature in Aboriginal Women's Discourse about Health1

In the last decade there has been much interest in the concepts of ‘racism’ and ‘essentialism’ and the ways in which these notions have been appropriated by Aboriginal people to demarcate a specifically Aboriginal space (Cowlishaw 1986; Lattas 1993; Langton 1981; Morris 1988; Muecke 1992). Central to these concerns is the issue of black/white relations and the specificities of racial oppression. Following these concerns in this article I explore the nexus between the metaphorical dismemberment of self and the corporeal dismemberment of sickness which is reflected in the high mortality rates and disease patterns of Aboriginal people. I extend Fanon's concept that racism has the power to alienate ‘a man of colour’ from his own self-image to argue that it more than metaphorically breaks the human body (Fanon 1991). I provide a window into a much neglected area of research: how notions of illness and social relatedness are constructed in particular socio-historical circumstances. I explore the meanings of illness as expressed at the level of community and as a form of embodiment associated with unequal colonial relations. I focus on indigenous exegeses which articulate Aboriginal women's experience of illness and their sense of identity. I draw on the work of Leder (1990) to foreground a phenomenological view where selfhood is continually confronted by circumstances that make present the ‘body’ as a ‘sharp and searing presence threatening the self’. I also apply Sansom's (1982) model of illness and the significance of carers in an Aboriginal community to demonstrate a world-view of personhood that is diffused with other persons and things rather than a world-view that entails a highly individuated and bounded self. In this world-view adequate healing requires a reconstitution of social relations and a re-ordering of the racialised status quo.     

The appropriation of an Aboriginal landscape in northern New South Wales

The attachment of Australian Aboriginal people to land has not only been amply documented by anthropologists since the late 19^th century, it is also one of their own enduring tropes of differentiation from non‐Aboriginal and “official” Australian state society. In the face of widespread and concerted alteration of the pre‐settlement landscape engendered by industrial and commercial development, Aboriginal people seek to reclaim or reappropriate remnants of a pristine environment untransformed by modern development. Alteration of the landscape, as far as Aboriginal people are concerned, also goes hand in hand with the progressive decimation of Aboriginal populations in the 19^th and early 20^th centuries through violence and disease. Contemporary Aboriginal communities seek to protect the sites of violent death, believed heavily populated with the frustrated spirits of the deceased, from disturbance, particularly by non‐Aboriginal people. In this chapter I discuss some of the anthropological implications of seeing landscape as a terrain of intercultural conjunction in such a bifold society in northern New South Wales, and what levels of transformation are and are not acknowledged by a marginal, minority indigenous population seeking to insulate their historical landscape from development.     

Women,Productive Roles,and Monetisation of the ‘Service Mode’ in Aboriginal Australia: Perspectives from Katherine,Northern Territory

Anthropological discussions of the creation of social value have tended to be exchange- and object-centered. Recently, however, some Australianists have been trying to develop ethnographically more appropriate formulations of ‘value’ among Australian Aboriginal people. This paper suggests that part of what is required is a critical and comparative perspective on the status of valued ‘things’ compared to other forms of value. It suggests a ‘service’ framework for understanding value in certain Australian Aboriginal contexts (see Sansom 1988), one in which being for, doing and giving are valued as ‘help’. There follows examination of aspects of this ‘service’ mode among Aboriginal people of the town camps of Katherine in the Northern Territory; of its transformation over the long term, following these people's recent, definitive entry into a welfare-based cash economy, and implications of this transformation especially for women.     

Ngadju kala: Australian Aboriginal fire knowledge in the Great Western Woodlands

Indigenous fire knowledge offers significant benefits for ecosystem management and human livelihoods, but is threatened worldwide because of disruption of customary practices. In Australia, the historical prevalence and characteristics of Aboriginal burning are intensely debated, including arguments that Aboriginal burning was frequent across the continent. Frequent burning is supported by contemporary Aboriginal knowledge and practice in some regions, but in southern Australia evidence is typically limited to historical and ecological records. Towards characterizing Aboriginal fire regimes in southern Australia, we collaborated with Ngadju people from the globally significant Great Western Woodlands in south‐western Australia to document their fire knowledge. We used workshops, site visits, interviews and occupation mapping to aid knowledge sharing. Consistent with the established significance of Aboriginal fire in Australia, planned fires were important in Ngadju daily life and land management. However, Ngadju use of fire was characterized by its selectivity rather than its ubiquity. Specifically, Ngadju described only highly targeted planned burning across extensive eucalypt woodlands and sandplain shrublands. By contrast, frequent planned burning was described for resource‐rich landscape elements of more restricted extent (granite outcrop vegetation, grasslands and coastal scrub). Overall, Ngadju fires are likely to have resulted in subtle but purposeful direct effects on the vegetation and biota. However the extent to which they collectively constrained large, intense wildfires remains unclear. Ngadju demonstrated a predictive knowledge of the ecological consequences of burning, including attention to fine‐scale needs of target organisms, and application of diverse fire regimes. These are consistent with the recently proposed concept that Aboriginal burning was guided by ‘templates’ targeting different resources, although diverse regimes predominantly reflect edaphically driven vegetation patterns rather than template‐driven use of fire to create resource diversity. We conclude that Ngadju fire knowledge fills an important gap in understanding Aboriginal fire regimes in southern Australia, highlighting a novel balance between frequent and constrained use of fire.     

The divergence of traditional Aboriginal and contemporary fire management practices on Wik traditional lands,Cape York Peninsula,Northern Australia

Fire has been a critical component of Aboriginal culture and natural resource management in Australia for millennia. Aboriginal fire management in Northern Australia is widespread and, in some more remote areas, has continued relatively undisrupted despite widespread changes in tenure and land use. For the Wik people of Western Cape York, there has been a continued connection to their culture and traditional lands. Recently, Wik traditional owners have formed a ranger program which has secured funding to manage contemporary land management issues. This includes the landscape‐scale management of fire for biodiversity conservation and greenhouse gas abatement. Because the work is being conducted by Aboriginal people, with consent from traditional owners and on their traditional lands, there is an assumption that the activities are compatible with historical traditional land management and cultural practices. In this study, we use participatory action research to compare contemporary fire management with the current understanding of traditional Aboriginal fire management to assess objectively the compatibility of these two paradigms. We do this by combining the experience and understanding of traditional owners with anthropological and ecological perspectives. We find that contemporary fire management is applied across traditional cultural boundaries using methods such as aerial incendiaries. Financial incentives and contractual obligations associated with fire management are externally driven or include modern considerations such as the protection of infrastructure. In contrast, traditional fire management was the prerogative of traditional owners and was applied at fine scales for specific outcomes. Fire management was governed by rules that determined how people moved across the landscape and how resources were partitioned and shared. Supporting the implementation of Aboriginal burning alongside current fire management practices could lead to significant community engagement in such activities and is likely to have much better biodiversity and social outcomes.     

Re-embodying Sand Drawing and Re-evaluating the Status of the Camp: The Practice and Iconography of Women's Public Sand Drawing in Balgo,W.A.

The documentation of Aboriginal women's sand-drawing practice in Central Australia has to date been based largely on Munn's research amongst the Warlpiri at Yuendumu. Data from Kutjungka women from the Balgo area of Western Australia show that there are marked geographic differences in the styles of public sand drawing used by women from the two areas, as well as differences in gender coding between the two systems. The account of Balgo women's public sand drawing presented here uses methodologies grounded in recent developments in phenomenology, practice theory and embodiment theory, to examine layers of meaning encoded in this everyday practice. It suggests that women's public sand drawing in this area is linked to Kutjungka thought about the Dreaming, through webs of thought about the significance of penetrating the surface of the land, in some ways foreshadowing aspects of the women's ceremonial practices. This account suggests that the relationship between male and female ‘graphic’ systems may be more accurately described as dialogical than dichotomous.     

European Settlement and the Making and Unmaking of Aboriginal Identities

This paper explores variation and change in Aboriginal people's connections to places, and place‐related identity, as a function of their differential historical relationship to a town. Among Aboriginal people who have lived for some decades in camps around Katherine, Northern Territory, descendants of those who appear to have the most clearly discernable long‐term relationship with the area in the vicinity of the town do not relate to places, nor conceptualise them, in stereotypically ‘traditional’ terms. Their relationships to town and nearby places tend to be of an ideologically unelaborated, homely sort. Kinds of territorial relationships their antecedents can be shown to have had to the area have undergone dissolution. The paper seeks to develop discussion of such variation and the historical and sociological processes involved. The Katherine case brings the social and historical significance of ‘towns’ as sites of Aboriginal/non‐Aboriginal interrelationship into focus, and also requires a critical view of notions of ‘group’ that have tended to dominate recent public process and understanding in Australia.     

Landscape functionality in protected and unprotected areas: Case studies from the Czech Republic

Landscape structure not only reflects the natural settings of the landscape but also its history and the impact of human activity. Information about the characteristics of the landscape elements in terms of their structural functionality plays a central role in assessing their ecological quality. Statutory designation of sites plays a key role in conserving and maintaining valuable parts of the landscape.In this study, we investigated whether protection status influences functionality in case studies from the Czech Republic, representing three different landscape types.Landscape structure metrics derived from land cover maps, were used for the assessment of functionality in protected and unprotected regions of the landscape types. Mean functionality was calculated for six different functionality groups. We also focused on the level of protection status and its relationship to functionality.Our results showed that landscape functionality is higher in protected areas as opposed to unprotected areas. In addition, functionality was found to be high for the ‘valuable matrix’ and the ‘connecting corridors’ groups. The results also indicated that the more strictly protected areas tend to have higher functionality.     

Aboriginal ‘Difference’ and ‘Autonomy’ Then and Now: Four Decades of Change in a Western Desert Society

In just a few decades, Aboriginal people living near Australia's Western Desert fringe have experienced an extraordinarily intense trajectory of change: from a highly autonomous nomadic existence, through ‘first contacts’, the pastoral and mission frontiers, the devastating impacts of alcohol and of Western lifestyle diseases, the outstation movement, resource exploration and mining, a long but largely successful struggle for native title, and much else. In this paper, notions of ‘difference’ and ‘autonomy’ are used to explore these transformations. The situation among the Mardu is here linked to the gulf between government policies and lived Aboriginal experience. If the self‐management thrust of 1970s policies achieved partial restoration of Aboriginal autonomy, recent Federal Government policies are intent on intervention to reduce difference and claw back some of that autonomy. Their determination to force Aboriginal people out of their ‘dysfunctional’ ‘cultural museums’ (homeland settlements) and into greater economic engagement ignores the crucial underpinnings of security and identity among remote Aborigines. The retention of difference, albeit at considerable social cost and entrenched disadvantage, is still strongly preferred by Mardu to the kinds of engagement with the dominant society that not only assault their sense of self but also threaten to overwhelm whatever autonomy remains to them.     

Christianity in Aboriginal Australia revisited

Despite the substantial Aboriginalist literature on Christianity, Aboriginal Australia has been largely peripheral to the emerging subfield ‘the anthropology of Christianity.’ In the introduction to this collection of essays, we argue that the reasons for its exclusion include Christianity’s late arrival, its limited fortune in the colonial encounter, and its continued marginal role in organising the values of Aboriginal life. However, it is precisely because of the rather unremarkable history of conversion in Aboriginal Australia that our volume can inform current debates in the general anthropological literature on Christianity. As the essays concentrate on Protestant forms of Christianity in remote Australia, we address the ways in which Aboriginal converts experience what are often argued to be the common features of modern Protestantism, namely, transcendence, rupture and belief.     

Entropy increase of fragmented habitats: A sign of human impact?

Analysis of a recently validated fragmentation index, named ‘coherence’, shows a direct relationship with the Simpson and Shannon indices. Since these diversity metrics are also denoted as ‘entropy metrics’, it can be accepted that patch size heterogeneity can adequately be described by an entropy metric. Since both indices are used to determine the entropy of a sample, the Brillouin index should be applied instead to correctly determine the entropy of a landscape pattern, this because this latter index is developed for fully censused data sets, such as landscapes when a complete coverage by cartographic data or imagery is available. Calculation of the Brillouin entropy index for three specific sites located in Cadiz Township (USA), the Poole Basin (Dorset, UK) and Sao Paulo State (Brazil), respectively, and using long-term data of patch size diversity, reveals increasing entropy levels associated with anthropogenic land cover dynamics (fragmentation). The observed entropy trends defy the laws of thermodynamics and signal the impact of human action on landscape integrity.     

Does wing morphology affect recolonization of restored farmland by ground‐dwelling beetles?

Revegetation of previously cleared land is widely used to increase habitat area and connectivity of remnant vegetation for biodiversity conservation. Whether new habitat attracts or supports fauna depends on the dispersal traits of those fauna as well as the structure and composition of the surrounding landscape. Here, we examined wing morphology as a key dispersal trait for beetles in a revegetated landscape and asked, first, how it was related to phylogeny (family), trophic position, and body size. Second, we asked if wing morphology of recolonizing (or persisting) beetles varied with habitat characteristics at multiple scales, from microhabitat to landscape context. Third, we examined how common winged and wingless species responded to habitat at multiple scales. We measured the wing morphology of ground‐dwelling beetles from a restoration chronosequence, including paddocks, “young” revegetation (8–11 years old), “old” revegetation (14–19 years old), and fenced remnant vegetation. We found that body size and family membership were significant predictors of winglessness, with wingless species of carabids and curculionids being larger than their winged counterparts. We found no difference in the number of sites occupied by winged and wingless species, and no relationship between the wing morphology traits represented in different locations and habitat characteristics or landscape context. Furthermore, the most abundant species of both winged and wingless ground‐dwelling beetles had relatively little affinity to any habitat successional stage. Thus, despite intrinsic differences in wing morphology among species of ground‐dwelling beetle, we found no evidence that flight‐related dispersal limitations influenced recolonization (or persistence) in this landscape.     

Open for Inspection: Problems in Representing a Humanised Wilderness

Historically, a large percentage of non-indigenous Australians have obtained knowledge of Aboriginal people through channels which provoke an aesthetic response (paintings, film, literature, etc.). More recently, inhabited national parks, such as Kakadu and Uluru, have offered a supposedly more direct engagement with contemporary Aboriginal life, yet this engagement is also filtered through a number of aesthetic discourses. The necessity for any social group to construct representations of itself arises out of the complexities and contingencies of the political landscape. Although such representations can and do reflect a number of political perspectives, Aboriginal people occasionally have the opportunity to convey their own view of the social and historical circumstances which continue to impinge upon their lives. Although national park boards of management often encourage this indigenous voice, I argue that the resulting aesthetic representations tend to elide and suppress the untidy moments which gave rise to them. This, I further suggest, presents problems for any attempt to represent the contemporary social and cultural reality of a particular group of people.