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.     

Mythologising culture

This second part of Mythologising Culture examines the responses of Aboriginal people in western Sydney to the valorizing of Aboriginality by the Australian nation. As Aboriginal culture has become the object of restitution, regret and reconciliation, Aboriginal people are being called upon to represent and produce Culture in iconic forms such as painting, dancing and other performances and representations. These activities, often depicted as remedial, are seldom initiated and controlled by Aboriginal people, but rather disturb cultural adjustments and established social relations. I discuss a range of responses elicited by these post‐colonial activities, from enthusiastic embrace to the rejection of state sponsored culture. Further, I consider the structural implications of suburban Aborigines being offered the chance to distance themselves from the anonymous suburban poor.     

Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

Social Identity and Culture Change on the Southern Northwest Coast

Driven by the participation of Native American people in the contemporary political, cultural, and academic landscape of North America, public and academic discussions have considered the nature of contemporary American Indian identity and the persistence, survival, and (to some) reinvention of Native American cultures and traditions. I use a case study—the historical anthropology of the Native American people of the Oregon coast—to examine the persistence of many American Indian people through the colonial period and the subsequent revitalization of "traditional" cultural practices. Drawing on archaeological data, ethnohistorical accounts, and oral traditions, I offer a reading of how, set against and through an ancestral landscape, traditional social identities and relationships of gender and authority were constructed and contested. I then consider how American Indian people negotiated the new sets of social relationships dictated by the dominant society.     

Touring Ancient Times: The Present and Presented Past in Contemporary Peru

Peru offers important perspectives for understanding the presence of the past, particularly as expressed on various landscapes of national and local identity, social and political power, and economic development. As Peru's archaeological past is converted into a vast tourist project, contradictory, negotiated, and contested relationships are played out in a constantly changing drama, with ruins, indigenous people, ordinary city residents, foreign tourists, the Peruvian government, and the private sector as the actors. Concerned with how representations of the past are created and received differently by various groups in Peru, particularly in Cusco and Nazca, I show the importance of concentrating attention on the local context in which the pragmatics and poetics of archaeological tourism are orchestrated, demonstrating the insufficiency of studies focused exclusively on the role of nationalism/nationalist discourse in contemporary constructions of the past. [Keywords: Peru, tourism, authenticity, archaeological heritage, identity]     

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.     

Mythologising culture

In western Sydney, I found an extreme version of what I propose is a national Aboriginal mythopoeia, that is, a powerful system of beliefs and practices in relation to Aboriginal people and culture. A reified Aboriginal culture is promoted at institutional sites and in reconciliation discourses that evokes the presence of something precious and mysterious that must be re‐read into local Aboriginal people, but which assiduously avoids their actual circumstances and subjectivities. The awkward relationships and avoidances evident in a western Sydney reconciliation group are posited as a benign example of this mythology, born of a ‘sentimental politics’ of regret and reparation at work in Australia. Unity between the state and civil society is evident here, thus requiring an analysis that goes beyond a critique of government policies and programmes as intentional and rational, and grasps the nature of the widespread desire for Aboriginality. Through ethnographic attention to the actual relationships of Indigenous people and others, anthropologists can avoid being complicit in this regressive, separatist construction.     

Candi(e)d action: biosocialities of Turkish Berliners living with diabetes

In this article, I explore Turkish migrants' responses to diabetes in Germany. Anthropological studies on health inequalities tend to theorize "social suffering" as passive experiences; those that analyze active social engagement by patient groups as "biosociality" do so solely in the realm of biotechnologies and suggest that social disadvantage prevent active engagement. This article draws on 12 months of ethnographic fieldwork in Berlin from 2006 to 2007. Although Turkish Berliners seem burdened by diabetes, informal diabetes care, for example through a self-help group, is nonetheless collectively negotiated. Increasing incidence and awareness of diabetes in Berlin's Turkish population and their growing political organization and economic entrepreneurship, against the backdrop of experiences of marginality, gives rise to biosociality unanticipated in previous accounts. Addressing the limitations of previous uses of biosociality, this ethnography suggests that social interaction and belonging that formed around altered biologies, here diabetes, are complex and fragmented.     

Selling with the san: Representations of bushman people and artefacts in South African print advertisements

This paper examines the use of visual images of the Bushman peoples (San) and their cultural objects in contemporary South African advertising. As an image is a site of meaning, the relationship between the people represented in the advertisement and the culture for which the advertisement is produced demonstrates strategies of subjection and power. Within the context of the advertisement, I explore the extent to which San people are appropriated by the consumer society and their ritual objects reduced or altered to a Western aesthetic dimension. The contexts and ideas of the producing society determine production of the visual object.

The relationship between the San “artefact” and the advertisement as a work of “art” reflects a dimension of South African social and political processes. Representations of the two juxtaposed societies suggest that the value systems and cultural attitudes of the dominant group present contested domains which are explored. Bushmen represent a malleable signifier which is used to promote an apparently/ ostensibly applied vision of an emerging non‐racial country.     

A Novel Approach to Tradition: Torres Strait Islanders and Ion Idriess

This paper considers the significance of the novel Drums of Mer (1941) in contemporary Torres Strait Islanders' lives. Its use as narrative by many Islanders today constitutes one means by which men especially have come to know themselves, white others, and their past. In particular, I explore the ways in which this story appeals to and is appealed to by Yam Island people. Contrary to literary deconstructions of Idriess's representations of Aboriginal and Torres Strait Islander people, my paper argues that in seriously attending to Torres Strait readings of Drums of Mer we can see that for contemporary Islander readers, it is not themselves who are other but rather the white protagonists. I employ Said's (1994) notion of ‘cultural overlap’ and de Certeau's (1988) understandings of reading and writing as ‘everyday practices’ to frame my analysis of the differing impacts of the historical novel, Drums of Mer, and the Reports of the Cambridge Anthropological Expedition to Torres Straits. It is through story telling that Yam Island selves are placed in the past and the present, and in Idriess's memorable story a similar effect is achieved. In his novel approach, the past becomes his-story, a romanticised refraction of the Reports. Unlike the Reports, this novel is a sensual rendering of a Torres Strait past, and at this level it operates as a mnemonic device for Yam Island people, triggering memories and the imagination through the senses. This Torres Strait Islander detour by way of a past via a story, can be understood as a means by which Yam Island people continue to actively produce powerful images of themselves, for both themselves and for others.     

Shown but not Shared,Presented but not Proffered: Redefining Ritual Identity among Warlpiri Ritual Performers, 1990–2000

Little has been written on the construction and projection of indigenous social identity in public (‘non‐restricted’) ritual among Aboriginal Australians. Elsewhere, I have analysed nearly half a century of such public rituals (1946–1990) among the Warlpiri of Yuendumu in Central Australia, concentrating on the shifting forces of gender and kinship. This paper focuses on the key moments motivating senior Warlpiri women, since the 1990s, to reconfigure their ritual participation and roles in inter‐indigenous ceremonial events. I analyse how these women participate in inter‐Aboriginal performances, exhibiting the iconic and sensory virtues of the Dreaming and weaving new forms of political identity, shaped by the pressures of neo‐colonialism, with female ambassadors of other Aboriginal groups. I argue that in this performative process women are reconfiguring the meanings of Aboriginalities and rearticulating their connectedness to one another, a connectedness rooted in their beliefs and responsibilities towards the Dreaming.     

Shifting Egalitarianisms and Contemporary Racism in Rural Victorian Football: The Rumbalara Experience

This article builds on our understanding of racism towards Aboriginal people in Australia through an examination of discriminatory belief structures pervasive in the mainstream community as evidenced through the important social field of country football in regional Victoria. It analyses the power and pervasiveness of the racial stereotyping that exists in some segments of the community by using Langton's (1997) notion of ‘iconic images' as well as discussing the importance of particular ideological motivations around values such as ‘egalitarianism’. This is achieved through analysing the views of players, supporters and officials of mainstream clubs towards the Aboriginal Rumbalara Football Netball Club. This analysis is structurally situated within a broader understanding of Australian national identity, in particular looking at the intersection of the powerful cultural domains of sport and evolving expressions of whiteness and egalitarianism.     

INNOVATION AND ANCESTRAL REVELATION: THE CASE OF DREAMS

This article explores aspects of the relationship between tradition and innovation in an Australian Aboriginal society by looking at dreams as a 'traditional' facet of cultural change. In many Aboriginal societies spirits of the deceased, spirit beings, and ancestral figures are said to communicate with and 'reveal' certain things to the dreamer. Some things that are revealed, such as those pertaining to ritual and ceremonial life, are said to have existed 'from the beginning' and are not considered to be 'new'. Here I discuss a case of ancestral revelation relating to a commonplace sphere of Aboriginal life – the card game. Through this I explore something of the complexity of the ways in which 'traditional' beliefs and forms of innovation are dialectically interdependent with contemporary cultural experiences as well as with distinctive historical experiences which have preceded them.     

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.     

Multiculturalism,Latin Americans and ‘Indigeneity’ in Australia

What are the relations between the discourse of ‘multiculturalism’ and that of ‘indigeneity’ in Australia? In problematising these relations this paper explores the affiliations that Latin American migrants and political refugees living in Adelaide have with the notion of indigeneity. For some Latin Americans affiliations with the struggle of Aboriginal people and indigeneity is a product of strong political identification with the political left and the struggle for human rights in their countries of origin. At the same time references to Latin Americans' indigeneity are often evoked within Australian multicultural settings and performances that promote ‘cultural diversity’ and are consumed by White Australians for their exotic otherness and as forms of cultural enrichment. Such representations work to marginalise further the migrants (and the ‘indigenous’) into a cultural sphere which marks them as the tolerated ethnic ‘Other’.     

The Rights and Blights of the Politics in Indigenous Higher Education

The Seventh Berndt Foundation Biennial LectureIt is clear from their voluminous scholarly output over five decades that Ronald and Catherine Berndt were keen observers of ‘the winds of change’ that were blowing strongly across most of Aboriginal Australia in that period. We contemporary scholars are closely watching both changes emanating from outside our communities and those that we as Indigenous Australians have instigated and moulded from within. A particular focus of this paper is how Indigenous Higher Education policies, programs and practices have been shaped by the politics of Indigenous self-determination and supported by social justice and human rights agendas. These frameworks have also guided argument, advocacy, and activism in the wider arena of Indigenous affairs, providing much of its language and forms of analysis. Today, however, there is evidence of a growing frustration that such frameworks have prevented alternative arguments, priorities, and possibilities from entering public discourse. In this paper, I discuss how these frameworks mutually constitute and uphold forms of analysis in Indigenous academia and Indigenous affairs in ways that fail to engage with the complexity of the contemporary space in which we as Indigenous people find ourselves today.     

Skin colour and race as analytic concepts

White working-class people have been portrayed in the media and political discourse as unable to keep pace with the demands associated with living in multicultural Britain. In this article, I shall challenge such representations of white working-class people's attitudes towards racialized ‘others’. To do this I explore the views of the members of a white working-class family to the changing racial composition of their once ethnically homogenous council estate (municipal housing). My ethnographic attention is directed to the connections, affective ties and emotional investments that the members of this family have with the estate and its community, and the ways in which BrAsians become configured in these narratives of belonging. I will show how analytical attention to the connections and attachments that white working-class people form with those whom they identify as ethnic and racial ‘others’ provides an account of white working-class identities that undermines popular representations of ‘them’.     

Double Displacement: Indigenous Australians and Artefacts of the Wet Tropics

The history of dispossession of Indigenous Australians as a result of government policies has been well documented. Going beyond this established literature, this paper explores connections between the displacement of Aboriginal people of the rainforest region of North Queensland to reserves and the ethnographic trade in museum artefacts. I provide an analysis of how Aboriginal people and some of their material products were historically sent along different trajectories. The paper sheds light on debates about the political and economic aspects of a history of displacement, circulation, and emplacement that continues to produce inequalities today.     

Bridging the gap: transnational and ethnic organizations in the political incorporation of immigrants in the United States

This study was prompted by concerns about the ways in which immigrant organizations, especially those of a transnational character, may retard or prevent political integration among recent migrants to the United States. For this purpose, we constructed an inventory of all organizations created by Colombian, Dominican and Mexican immigrants in the United States, interviewed leaders of the twenty largest organizations from each group in person, and conducted a survey of 178 additional organizations by telephone or Internet. Results reveal a near-absence of perceived conflict between transnational activism and political incorporation. Almost without exception, leaders asserted that there was no contradiction between home-country loyalties and activities and US citizenship and voting. These results appear to reflect genuine conviction, rather than any social desirability syndrome. Objective indicators show that most organizations maintain close ties with US political authorities at various levels and engage in a number of US-focused civic and political activities. Determinants of such engagement are examined. Implications of the results for theory and public policy are discussed.     

Constructions of race: symbolic ethnic capital and the performance of youth identity in multicultural Australia

The relationship between ethnicity and cultural and social capital has been taken up by several scholars in terms of questions of disadvantage. This paper considers the performance of race and ethnicity as positive capital among a group of Sudanese young people with refugee backgrounds in Brisbane, Australia. Based on ethnographic fieldwork, I demonstrate young people's adaptation of cultural associations in their hybridized and essentialized self-representations. In particular, I explore my informants’ use of hip hop music and style as resources in performance. Much of young people's engagement with capital in performance enables their relatively overt and self-conscious process of clarifying who they are in relationship to one another, often with particular reference to race and ethnicity. Their engagement with globally relevant mediums is indicative of young people's agency in defining their own lives in the context of the political and moral framework of Australian multiculturalism.