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.     

Invisible impacts but long-term consequences: hypoplasia and contact in central Australia

The dental casts taken of Aboriginal people resident at Yuendumu, Central Australia, between 1950-1970 preserve a unique historical record of defects of the dental enamel (DDEs) among people born from 1890-1960 (n = 377). These data are used, in comparison with precontact data, to trace the chronological changes in childhood development that occurred among Aboriginal people from the point of initial engagement with white settlers to a period of overwhelming government control. The results demonstrate very little change in the frequency of DDE from the precontact period to 1929 but increases after that time, particularly after the forcible settlement of people on a government establishment at Yuendumu in 1946. Apart from the absolute increase in frequency, it is also clear that population variation decreased markedly, with growing numbers of children experiencing multiple defects in early childhood (ca. 0.8-1.5 years of age). The results also indicate that an early onset of DDE constituted a risk for further episodes. These changes in DDE correspond to periods of increasingly intense contact between Aboriginal people and Europeans and with changes to government policy aimed at assimilating the indigenous population. Such policies had marked costs for childhood development. The lack, however, of a visible marker of initial contact demonstrates the importance of the intensity of and motives behind interactions between indigenous and colonial populations in determining the health consequences of colonial encounters.     

Tunnel Vision: Part One – Resisting post‐colonialism in Australian anthropology

This essay is based on my conviction that Australian ethnography's narrow purview and anthropology's theoretical limitations need exploring and explaining. While internationally the discipline developed new sites, new theoretical fields and new political ideas in the post‐colonial era from around 1970, classicism continued to dominate research in Australia. New forms of Aboriginal social life and politics created by changing ‘post‐colonial’ conditions largely escaped ethnographic attention, but anthropology was rescued from irrelevance with the emergence of opportunities to assist the courts and Aborigines with land retrievals. By examining selected ethnographies and exceptions to the discipline's main trajectory, I hope to encourage reflection and expansion so that the discipline might realise its potential as the most radical and critical of the social sciences.     

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.     

Legitimising Belief: Identity Politics,Utility, Strategies of Concealment,and Rationalisation in Australian Aboriginal Religion

The ‘women's business’ on Hindmarsh Island has had spectacular success although vital evidence had been kept secret ‘in a sealed envelope’. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition.     

Autonomy and the intercultural: interpreting the history of Australian Aboriginal water management in the Roper River catchment,Northern Territory

Integrated discussions of the multi‐valency of objects and the use and appropriation of natural resources in colonial contexts are uncommon. By combining previously scattered historical, legal, and ethnographic sources, this article examines Australian Aboriginal dam and weir construction along the Roper River, focusing on the repeated re‐purposing, re‐contextualization and reinterpretation of the structures over time by both Aboriginal and non‐Aboriginal protagonists. Through that process, it contributes to contemporary theoretical debates about intercultural colonial relations and about the relative autonomy of indigenous peoples within colonizing societies. In particular, the article highlights the historical evolution of constraints on local autonomy in colonial contexts and the role of individual agency in constituting and/or reconfiguring intercultural relations. Previously little known, these temporary water regulation structures are now the best historically documented instance of Aboriginal water management in Australia, enabling a diverse array of interpretations and the critical evaluation of key contemporary social‐theoretical concepts.     

Change,Resistance, Accommodation and Engagement in Indigenous Contexts: A Comparative (Canada–Australia) Perspective

In Australia as in Canada, Indigenous contemporary realities can be approached as locally constituted responses to colonial history and to state policies and agendas. This paper compares the ways two Indigenous groups, former hunters and gatherers, have, since their ‘forced’ settlement, reproduced and transformed their identities and their worlds. The comparison is based on two selected topics: the politics of identity and identification; and local responses to the policies of self-determination/self-management. Considering both Indigenous kin-based socialities and their ontological differences provides clues to a better understanding of Indigenous people's complex practices of resistance and accommodation to, and engagement with, state agendas and the values of modernity and settler society. The two Indigenous groups selected are the Kukatja, an Aboriginal group in Australia's Western Desert, and the Atikamekw, an Indian Nation of north-central Quebec.     

The Australian Aborigines and the Human Past

Indifference to events which may actually have taken place between the Dreamtime and European contact is commonly held to be a salient feature of traditional Aboriginal thought. This contention contains a significant element of truth but it may have been exaggerated by some anthropologists. Structural-functionalist emphases on myth as charter led not only to the rejection of historical interpretations of Aboriginal myths which were ill-considered and naïve, but also to an excessive neglect of potentially fruitful attempts to extract from myths clues about post-Dreamtime experiences. This neglect has unduly strengthened the view that Aboriginal thought is entirely sui generis and that its supposed indifference to human history is an inescapable cultural attribute of Aboriginality. A sketch is offered for a reappraisal of the significance of Aboriginal myths for Aboriginal history.     

Whole-Genome Genetic Diversity in a Sample of Australians with Deep Aboriginal Ancestry

Australia was probably settled soon after modern humans left Africa, but details of this ancient migration are not well understood. Debate centers on whether the Pleistocene Sahul continent (composed of New Guinea, Australia, and Tasmania) was first settled by a single wave followed by regional divergence into Aboriginal Australian and New Guinean populations (common origin) or whether different parts of the continent were initially populated independently. Australia has been the subject of relatively few DNA studies even though understanding regional variation in genomic structure and diversity will be important if disease-association mapping methods are to be successfully evaluated and applied across populations. We report on a genome-wide investigation of Australian Aboriginal SNP diversity in a sample of participants from the Riverine region. The phylogenetic relationship of these Aboriginal Australians to a range of other global populations demonstrates a deep common origin with Papuan New Guineans and Melanesians, with little evidence of substantial later migration until the very recent arrival of European colonists. The study provides valuable and robust insights into an early and important phase of human colonization of the globe. A broader survey of Australia, including diverse geographic sample populations, will be required to fully appreciate the continent''s unique population history and consequent genetic heritage, as well as the importance of both to the understanding of health issues.     

Comparative analysis of the interaction between habitat and growth form in diatoms

We characterized the evolutionary history of growth form (solitary–colonial) and its interaction with species'' habitat (planktonic–benthic) across a multi-gene phylogeny encompassing a broad sample of the order-level diversity of diatoms. We treated these characters broadly, modeling the evolution of aggregation of cells into a colony irrespective of the way aggregation is achieved, and relating the growth form to a broad concept of niche location: in the plankton or benthos. The results showed that habitat shifts are rare implying conservatism in niche location at the level of large clades. On the other hand, the evolutionary history of growth form is more dynamic with evolutionary rates that vary across the tree. Analyses of a possible interaction revealed that shifts in growth form are independent of habitat and that traversing between habitats does not hinge upon species'' growth form. Our findings help to fill a gap in the understanding of diatom niche and growth form macroevolution and contribute toward a platform for the comparative study of the mechanisms underlying diatom species and functional diversity.     

From Underemployment to Unemployment: The Changing Role of Aborigines in a Rural Economy

The study of Aborigines in south-eastern Australia is a long neglected area of Aboriginal studies. This paper traces the labour history of the Dhan-gadi people of the mid-north coast of New South Wales. Particular stress is placed on the political and economic factors affecting change for the Dhan-gadi after colonial dispossession and the interaction which constituted labour relations between this Aboriginal Reserve community and the local European community.     

Mutable things: colours as material practice in the northwest of South Australia

This article details the material colour practices of An angu (Pitjantjatjara and Yankunytjatjara people) living in the east of the Western Desert, to show how coloured things have been instrumental in remaking their lives post contact with the colonizers. I argue here that ‘colour’ is a cultural invention. Brightly coloured things, such as cloth and paints, were eagerly appropriated by Aboriginal people when these were imported during the colonization of Australia. Material colours, including consumer goods, have become integral to An angu's conception of their own humanity in the contemporary world. For An angu, colours manifest the mutability of things and sequences of colour transformations are states of becoming.

Résumé

L'auteure détaille les pratiques matérielles des couleurs des An angu (peuples Pitjantjatjara et Yankunytjatjara) vivant dans l'est du Désert de l'Ouest pour montrer comment les choses colorées ont joué un rôle crucial pour reconstruire leurs existences après le contact colonial. Elle avance que « la couleur » est une invention culturelle. Les Aborigènes se sont appropriés avec enthousiasme les objets de couleur vive, tissus et peintures par exemple, lorsque ceux‐ci ont été importés pendant la colonisation de l'Australie. Les couleurs matérielles, notamment celles de biens de consommation courante, en sont venues à faire partie intégrante de la conception par les An angu de leur propre humanité dans le monde contemporain. Pour eux, les couleurs manifestent la mutabilité des choses et les séquences de transformations des couleurs sont des états de devenir.     

Colonial allorecognition,hemolytic rejection,and viviparity in botryllid ascidians

Allorecognition is a fundamental system that animals use to maintain individuality. Although embryos are usually semiallogeneic with their mother, viviparous animals are required to allow these embryos to develop inside the maternal body, but must also eliminate an "invasion" by nonself. In colonial ascidians of the family Botryllidae, when two colonies are brought into contact at their growing edges, a hemolytic rejection reaction occurs between allogeneic colonies. Morula cells, a type of hemocyte, are the major effector cells in the hemolytic rejection. Morula cells infiltrate and aggregate where the two colonies make contact, and then discharge their vacuolar contents, which contain phenoloxidase and quinones. In viviparous botryllids, colonial contact at artificially cut surfaces always results in colonial fusion and establishment of a common vascular network even between allogeneic colonies in which the growing-edge contact results in rejection. This colonial fusion between incompatible colonies (surgical fusion) suggests that the allorecognition sites are not distributed in the vascular system in which the embryos are brooded. It is supposed that a common ancestor of the viviparous species lost the capacity for allorecognition in their vascular system to protect its embryos from alloreactivity, when it changed from ovoviviparous to viviparous in the course of evolution. The limited distribution of allorecognition sites would be a solution to the embryo-parent histoincompatibility in viviparity.     

The tribe next door: The New Guinea Highlands in a postwar Papuan mission newspaper

Western ideologies of imperialism conceptualise time as heterogeneous in that they assume that colonised lands are outside of historical time. In this respect, the discursive construction of an empty frontier has been crucial to colonial dispossession. Yet colonial discourses become dominant through their circulation, and so the savage spaces they imagine take on a life of their own when they are revoiced. Papuan Times, a newspaper published by graduates of an industrial mission school at Kwato Island in the colonial Territory of Papua and New Guinea after the Second World War, produces subaltern agency in its reports on the pacification of the Highlands. While its news articles reproduce the heterogeneous chronotope of colonial discourse, articles describing the missionary work of former Kwato students in the Highlands reimagine the Highlands frontier as a horizon of social transformation. The Papuan Times strategy reflects the fact that a community's pursuit of the good exists in relation to others which constrain it, and, more generally, that an anthropology of the good is also an anthropology which recognises the fraught coexistence of a plurality of values.     

Rejecting the Rainbow Serpent: An Aboriginal Artist's Choice of the Christian God as Creator1

In this paper, I illustrate the way one Aboriginal artist challenged what he perceived as an essentialised concept of Aboriginality, by rejecting rainbow serpent iconography. The motivations for this rejection were the artist's strong belief in the Christian God as creator and his reaction against New Age representations of Aboriginality in which the rainbow serpent signifies Aboriginal spirituality and is posited as the single creator for all of Aboriginal Australia. A conflict arose at the artist's gallery when he refused to exhibit a rainbow serpent painting by another Aboriginal artist. Publicised in the local newspaper, the rejection of these artworks started a brief public debate about the role of Christianity in Aboriginal culture. The various positions adopted by the Aboriginal protagonists highlight the complex processes of negotiation, dialogue and debate surrounding diverse constructions of identity.     

Preparation and use of plant medicines for farmers' health in Southwest Nigeria: socio-cultural,magico-religious and economic aspects

Background

Little is known about the use of bush medicine and traditional healing among Aboriginal Australians for their treatment of cancer and the meanings attached to it. A qualitative study that explored Aboriginal Australians' perspectives and experiences of cancer and cancer services in Western Australia provided an opportunity to analyse the contemporary meanings attached and use of bush medicine by Aboriginal people with cancer in Western Australia

Methods

Data collection occurred in Perth, both rural and remote areas and included individual in-depth interviews, observations and field notes. Of the thirty-seven interviews with Aboriginal cancer patients, family members of people who died from cancer and some Aboriginal health care providers, 11 participants whose responses included substantial mention on the issue of bush medicine and traditional healing were selected for the analysis for this paper.

Results

The study findings have shown that as part of their healing some Aboriginal Australians use traditional medicine for treating their cancer. Such healing processes and medicines were preferred by some because it helped reconnect them with their heritage, land, culture and the spirits of their ancestors, bringing peace of mind during their illness. Spiritual beliefs and holistic health approaches and practices play an important role in the treatment choices for some patients.

Conclusions

Service providers need to acknowledge and understand the existence of Aboriginal knowledge (epistemology) and accept that traditional healing can be an important addition to an Aboriginal person's healing complementing Western medical treatment regimes. Allowing and supporting traditional approaches to treatment reflects a commitment by modern medical services to adopting an Aboriginal-friendly approach that is not only culturally appropriate but assists with the cultural security of the service.     

Neighbour diversity in lichen-dominated communities

Abstract. In this study, we examined two sets of contact neighbour data from lichen-dominated communities (one saxicolous, the other epiphytic) to determine whether the diversity of contact neighbours is significantly less than expected, indicating segregation of species. We also wanted to test whether the observed neighbour diversity changed with the species' own frequency. Using two measures of diversity, we found that in both saxicolous and epiphytic communities, there was a significant tendency for neighbour diversity to be lower than expected. The results are consistent with Pacala's spatial segregation hypothesis but may indicate that the plants’responses to environmental variables act at very small scales in these communities.     

铜锈微囊藻两种表型的生长生理特性及毒素组成比较分析

从滇池蓝藻水华中分离得到的铜锈微囊藻群体在实验室无机营养中解聚成单细胞,结果表明,群体微囊藻的生长速度明显低于单细胞微囊藻;前者具明显可见的胞外酸性多糖胶鞘,而单细胞则几乎没有;按常规方法分析比较两种细胞形态的毒性大小和毒素组成,发现群体微囊藻主要含有三种微囊藻毒素的异构体,而单细胞以MCLR为主;且单细胞微囊藻的毒性约为群体的10倍.二者的LDH和PGM同工酶酶谱也有差异.本研究为解释毒素的合成和调控机理提供了新的证据.       

Sorcery and the dividual in Australia

In this article I present an analysis of Australian Aboriginal sorcery, applying concepts from the New Melanesian Ethnography. My starting‐point is Keen's approach to magic among the Yolngu, which engages Strathern's concept of the dividual, but which focuses on the extension of partible aspects of the person in space and time. Building on Keen's analysis, I draw on ethnographic material from Cape York Peninsula to argue that Aboriginal sorcery might be understood not only as the extension of partible aspects of the person, but also in terms of the interplay between the internal divisions and external connections of dividual personhood, linking that interplay to the various invasive techniques understood to be employed by sorcerers. On that basis, I argue that, in the central Peninsula, sorcery beliefs are best understood as forms of ‘indigenous analysis’ (Strathern) or ‘naïve critique’ (Kapferer) that simultaneously articulate and obscure the anxieties that inhere in postcolonial Aboriginal sociality.     

基于系统演化视角的可持续性评价方法

可持续发展水平的衡量是可持续发展研究的重要内容,它可以为政府的可持续发展决策提供重要的科学依据。现有的可持续性评价方法可分为指标列举法、流量分析法和系统分析法。前两类方法应用广泛,但理论基础较为薄弱,在指标的选取、标准化和赋权等方面存在一定的缺陷。基于系统运行机理的系统分析法尚不多见,但能弥补前两种方法的部分不足,Ulanowicz于2009年提出的演化模型是此类方法的代表。该模型从系统演化角度出发,以网络流为研究对象,以信息论为手段,指出系统的可持续性是系统上升性(效率)和恢复力平衡的结果,并提出了可持续性评价指标R。回顾了现有研究方法的优缺点。介绍了从演化视角分析可持续性的原理和数学模型,可持续发展的阈值范围以及该方法的应用案例。总结了该方法的应用步骤及尚需解决的问题。