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.     

To see that which cannot be seen: ontological differences and public health policies in Southern Chile

In this article, I explore different visual practices performed by Pehuenche Indigenous healers and state public health professionals in Southern Chile. While non‐Indigenous health workers seek to make ‘traditional’ Pehuenche healing visible within or alongside their own ‘modern’ practices, Pehuenche people are concerned with making visible the evil spirits whose ‘eating’ of persons produces illness. Focusing in particular on different healing practices triggered by the existence of Pehuenche spiritual illnesses that are ‘seen’ by both Indigenous healers and state professionals, this article discusses how different ontologies ground differences between the Indigenous healers and what they ‘see’; as well as how a broader and substantive binary between Pehuenche and non‐Pehuenche realities goes above and beyond these multiplicities. By exploring and discussing the endurance of Pehuenche cosmo‐political relations in a world inhabited by visible and invisible eaters, I hope to create awareness about how a failure to recognize these different realities limits current multicultural policies in Southern Chile, and Indigenous health policies more broadly. At a more theoretical level, the following ethnographic account sheds light on unresolved tensions between the ways ontological difference has been conceptualized within the so‐called ‘ontological turn’ in anthropology and within the field of Science and Technology Studies (STS).     

Critical ontologies: rethinking relations to other-than-humans from the Bolivian Andes

Drawing from fieldwork and archival research carried out in Bolivia between 2010 and 2017, this article undertakes a rethinking of Indigenous ontologies in light of Bolivian interlocutors’ efforts to navigate deeply precarious ties to named places and saints. Attention to such instabilities challenges romantic accounts of ontology that presume a stable domain of materiality or religiosity outside of practice. During fieldwork in central Bolivia, I learned about the ways that Quechua farmers negotiated the relational and ecological effects of a divisive history of indentured labour and sexual violence through acts of devotion including paraman purina (‘walking for rain’), feasting, flute-play, dance, and chapel prayer each February for the Patron Saint La Virgen de la Candelaria, named places, and the Pachamama. These practices sought to rebuild ties to named places that were interrupted by the forbidding of offerings by the prior hacienda master and reshaped by state projects of Indigenous revivalism. These devotional practices, and participants’ narrations of them, offer insight into the political workings of Indigenous ontologies in twenty-first-century Bolivia. I propose critical ontologies as a scholarly lens that insists upon placing relations with other-than-humans within broader fields of legal and political contestation over rights, nature, and Indigeneity.     

A Foucaultian approach to menstrual practices in the Dehcho Region, Northwest Territories, Canada

In this paper, I explore the benefits of using a Foucaultian approach to examine research questions related to Dene women, menstrual traditions, and physical practices (the term physical practices is here used to encompass the contested terms sport, recreation, traditional games, and physical activity) in the Dehcho region of the Northwest Territories, Canada. While it is clear that Indigenous research frameworks have been marginalized in past research projects, this paper argues that the current approach of using almost exclusively Indigenous frameworks when conducting research with Indigenous communities has several drawbacks and relies on some troubling assumptions. After outlining the strengths of a Foucaultian approach, examples derived from fieldwork in the Dehcho region are used to illustrate the ways in which a Foucaultian approach can be operationalized, while also demonstrating the ways in which such an approach to research can complement Indigenous research frameworks and agendas.     

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.     

Ganienkeh: Symbol and Politics in an Indian/White Conflict

A land dispute following the "repossession" of territory in upstate New York by a group of Traditionalist Mohawk Indians is examined. Each side placed the dispute within the context of preexisting conflicts that served as "interpretive frameworks" for political actors. The process of change and manipulation of symbols that publicly represented these frameworks is traced. Research findings suggest that an answer for how symbols work in mobilizing groups to action can be found in the concurrence of change in symbols and meanings with continuity of interpretive framework.     

Building International Indigenous People’s Partnerships for Community-Driven Health Initiatives

In this article we present an international Indigenous people’s partnership project co-led by two Indigenous communities, Musqueam (Coast Salish, Canada) and Totoras (Quichua, Ecuador), as a community-driven health initiative. The Musqueam-Totoras partnership includes Indigenous organizations, universities, international agencies, government, and nongovernmental organizations to address Indigenous health concerns in both communities. Our collaborative approach provides a framework to (a) increase the development expertise of Indigenous people internationally, (b) increase skills among all participants, and (c) facilitate Indigenous knowledge mobilization and translation to promote cultural continuity. This international Indigenous people’s partnership between north and south reflects the diversity and commonalities of Indigenous knowledge, contributes to cultural revitalization, and minimizes the impact of assimilation, technology, and globalization. Indigenous people’s partnerships contribute to self-determination, which is a prerequisite to the building and maintenance of healthy communities and the promotion of social justice. The exchange of Indigenous knowledge upholds Indigenous values of respect, reciprocity, relevance, and responsibility. Given the history of colonization and the negligence of governments in the exercising of these values with respect to Indigenous communities, this contemporary exchange among Indigenous people in the Americas serves to reclaim these values and practices. International cooperation empowering Indigenous people and other marginalized groups has become fundamental for their advancement and participation in globalized economies. An international Indigenous people’s partnership provides opportunities for sharing cultural, historical, social, environmental, and economic factors impacting Indigenous health. These partnerships also create beneficial learning experiences in community-based participatory research and community-driven health initiatives, provide culturally sensitive research ethics frameworks, increase capacity building, and address basic human needs identified by participating communities.     

The politics of immigration locally: alliances between political parties and immigrant organizations

Alliances are a political opportunity that reinforce the claims made by different players in the political sphere. However, the literature on the political participation of immigrants pays little attention to the formation of alliances and their effects on the interaction between immigrants and institutional actors, especially under circumstances of politicization. This article aims to explain the emergence of alliances between political parties and immigrant organizations when immigration is politicized locally. I argue that the need to legitimize the political parties’ position on the politicization guide their alliances with immigrants. Using qualitative methods, I analyse the emergence of alliances in the anti-Romanian-Roma campaign in Badalona and the burka ban in Lleida, both in Catalonia, Spain. The findings portray these relationships as the outcome of strategic interactions that respond to the balance of power between institutional and non-institutional actors.     

Distance learning techniques for ontology similarity measuring and ontology mapping

Recent years, a large amount of ontology learning algorithms have been applied in different disciplines and engineering. The ontology model is presented as a graph and the key of ontology algorithms is similarity measuring between concepts. In the learning frameworks, the information of each ontology vertex is expressed as a vector, thus the similarity measuring can be determined via the distance of the corresponding vector. In this paper, we study how to get an optimal distance function in the ontology setting. The tricks we presented are divided into two parts: first, the ontology distance learning technology in the setting that the ontology data have no labels; then, the distance learning approaches in the setting that the given ontology data are carrying real numbers as their labels. The result data of the four simulation experiments reveal that our new ontology trick has high efficiency and accuracy in ontology similarity measure and ontology mapping in special engineering applications.     

Reconciliation and Australian Indigenous Health in the 1990s: A Failure of Public Policy

In 1991, the Australian Commonwealth Parliament unanimously passed the Council for Aboriginal Reconciliation Act 1991. This Act implemented a 10-year process that aimed to reconcile Indigenous and non-Indigenous people by the end of 2000. One of the highest priorities of the reconciliation process was to address Indigenous socio-economic disadvantage, including health, education and housing. However, despite this prioritising, both the Keating Government (1991–1996) and the Howard Government (1996–2000) failed to substantially improve socio-economic outcomes for Indigenous people over the reconciliation decade. In this paper, I examine one of the most prominent socio-economic areas, that of Indigenous health. First, I discuss the appalling levels of Indigenous health throughout the reconciliation decade by analysing a number of health indicators, including life expectancy, infant mortality rate, standard mortality ratios, hospital rates and health Infrastructure. This analysis reveals significant and often worsening disadvantage in these health indicators. Second, I analyse a number of policies and programs concerning Indigenous socio-economic disadvantage that were developed by Commonwealth Governments in the 1990s. I argue that these policies and programs largely failed to address Indigenous socio-economic disadvantage. I also discuss alternative policies and programs that could reduce the significant levels of socio-economic disadvantage suffered by Indigenous people.     

The intergenerational transmission of Australian Indigenous languages: why language maintenance programmes should be family-focused

By 2050, the majority of Australia’s surviving Indigenous languages are likely to become extinct. The intergenerational transmission of languages in which children acquire languages from their parents and grandparents is a key mechanism for reversing language shift, but many Australian children whose parents speak an Indigenous language do not speak that language. Using a unique, national survey of Australian Indigenous children, I identify factors associated with the successful intergenerational transmission of Indigenous languages within Aboriginal and Torres Strait Islander families. Results highlight the importance of parents’ language use. Although community-level characteristics account for some of the variance in successful language transmission, parents who use Indigenous languages at home, speak them as well as they speak English, and do not also speak a creole language are more likely to pass those languages onto their children.     

Diversity,distribution and conservation status assessment of Paraguayan palms (Arecaceae)

Indigenous palm species of Paraguay are presented with data on their diversity, distribution, threats and conservation status. The Paraguayan palm flora consists of 23 native species in 11 genera, representing two of the five subfamilies recognized in the group. The palm distribution in the country is strongly related to the different ecoregions present in Paraguay, with number of species by ecoregion being as follow: Cerrado (18), Upper Parana Atlantic forest (6), Wet Chaco (4), Pantanal (2), and Dry Chaco (1). Half of the species display an acaulescent habit reflecting an interesting ecological adaptation to natural fires in the Cerrado. The alarming rate of habitat modification that the country is undergoing since 1940s has put palms under a high risk of extinction in the wild. A GIS model was used to calculate the extent of occurrence and the area of occupancy of the species in order to assess their conservation status applying the IUCN Red List Categories and Criteria. This analysis shows that about 30% of the species are threatened; one species is Critically Endangered, three of them are Endangered, and three are Vulnerable. One species (Acrocomia hassleri) is considered Near Threatened, 13 are Least Concern whereas two species are insufficiently known and therefore unable to be assessed. Important areas for palm conservation in Paraguay were identified, revealing the importance of the Amambay department. Conservation measures for the threatened species identified are proposed.     

What’s at stake? Determining indigeneity in the era of DIY DNA

Social scientists have found that direct-to-consumer genetic ancestry testing can increase the influence of genetic notions of identity, but has a varying effect on test takers depending on the individual, social and political context. This paper considers the potential effects of genetic ancestry testing on the Indigenous peoples of Australia. We first review the effects of genetic ancestry testing in different populations, particularly Native Americans. We then draw on a comparative analysis of indigenous political structures in the United States and Australia in order to assess the likely impact of genetic ancestry testing in Australia in the coming years. The most salient point of difference is Australia’s relatively broader definition of Indigenous status. Due to this difference, genetic ancestry testing is likely to have minimal social impact among those who already identify as Indigenous, but may significantly impact those who discover genetic ancestry and do not yet identify as Indigenous.     

‘The Earth Cannot Let Go of Us’: Analysing Ontological Conflicts

This paper examines certain key concepts of the ‘ontological turn’ in anthropology, with a view to a clearer understanding of its proposed methodology. It situates the ontological approach within the historical and intellectual conflicts through which it arose, outlining its motivations and the challenges it poses to traditional fieldwork methods and theory. The concepts of ‘radical alterity’ and ‘incommensurability’ are examined as intellectual as well as political concepts, highlighting their historical contingency on the politics of colonisation. Following from this, the notion of ‘ontological self-determination’ is analysed with respect to my fieldwork with the Dongria Kondh in the Niyamgiri Hills in Odisha, India; I show how an application of the ontological methodology allows a better understanding of certain conflicts within current discourses and practices of nationhood and development.     

Anatomy of a Blockade. Towards an Ethnography of Environmental Dispute (Part 2), Rural New South Wales 1996

In an earlier contribution to TAJA (Peace 1996), I aimed to initiate an anthropological approach to environmentalism in Australia. I argued that the unpacking of environmental disputes was an appropriate starting point. In this paper, I develop this further by detailing the politics of a forest blockade in southern NSW in 1996. The blockade has long been an important element in environmental conflicts for it can prove an effective political manoeuvre, both symbolically and strategically. This alone makes it a worthwhile subject for ethnographic exploration. However, in this extended case study I detail how local residents, many of whom were urban refugees, developed a sense of community, an awareness of the forest's richness, and a distinctive sense of the relation between community and forest, during the course of mounting the blockade. These elements of their political discourse served them well as they negotiated with the State Government to halt logging in the old growth forest and thus preserve the area from further exploitation.     

Optimising the monitoring of tropical aquatic resources through the development of Indigenous scientific capability

Involving Indigenous community members to assist with the monitoring of harvested populations can greatly assist with the sustainable use of these resources. The benefits of training Indigenous community members in western scientific methods include: increased capability development, increased employment opportunities and more cost effective monitoring output than could be undertaken by government agencies. The aim of this project was to develop a training course to provide elementary scientific skills to Indigenous participants from communities throughout the Northern Territory of Australia. The short term goals of the training were: (1) to increase the capacity of Indigenous communities to conduct monitoring activities and collect biological and physical samples, (2) to increase the employment opportunities for Indigenous community members by providing them with additional skills and a recognised qualification and (3) To provide a cost effective way of conducting monitoring activities in remote areas by using local capability rather than incurring the expense of sending a research team to these locations. The longer term goal of the training is to facilitate the development of research partnerships between Indigenous community members and management agencies as a first step in the move to co-management of aquatic resources. The key components for successfully developing the course were; consistent engagement with Indigenous communities to build relationships and identify priorities for both the community and government agency, the course content involved participation from community members and government scientists, the training addressed the needs of students with English as a second language, the course content was heavily practical and pictorial, assessments were verbal and/or practical and students were housed in accommodation that allowed them to conduct the course to the best of their ability. The research that has been conducted by the participants, as well as three students gaining employment in government research agencies since the completion of the course, suggest that the training has been successful in achieving its short term goals. The research partnerships that have been developed between the government agency and Indigenous community members are still in their infancy, so the move to co-management between these groups is still several years away. However, this training has provided an initial step in this process by increasing the monitoring capability within a substantial number of coastal Indigenous communities that allows them to participate in research programs that underpin the management of their aquatic resources.     

Australian Indigenous Studies: A Question of Discipline

This paper is an early discussion of the ways we are approaching Indigenous Studies in Australian Universities. The focus is on how disciplinary and scholarly issues within Indigenous Studies can be interrogated and yet retain the necessary cohesion and solidarity so important to the Indigenous struggle. The paper contrasts Indigenous Studies pursued by Indigenous scholars to other disciplinary perspectives in the academy. Categories such as the Indigenous community and Indigenous knowledge are problematised, not to dissolve them, but to explore productive avenues. I identify one of the problems that Indigenous studies faces as resisting the tendency to perpetuate an enclave within the academy whose purpose is to reflect back an impoverished and codified representation of Indigenous culture to the communities that are its source. On the other hand, there is danger also in the necessary engagement with other disciplines on their own terms. My suggestion is that we see ourselves mapping our understanding of our particular Indigenous experiences upon a terrain intersected by the pathways, both of other Indigenous experiences, and of the non‐Indigenous academic disciplines. My intention is to stimulate some thought among Indigenous academics and scholars about the future possibilities of Australian Indigenous Studies as a field of endeavour.     

Hierarchy Theory of Evolution and the Extended Evolutionary Synthesis: Some Epistemic Bridges,Some Conceptual Rifts

Contemporary evolutionary biology comprises a plural landscape of multiple co-existent conceptual frameworks and strenuous voices that disagree on the nature and scope of evolutionary theory. Since the mid-eighties, some of these conceptual frameworks have denounced the ontologies of the Modern Synthesis and of the updated Standard Theory of Evolution as unfinished or even flawed. In this paper, we analyze and compare two of those conceptual frameworks, namely Niles Eldredge’s Hierarchy Theory of Evolution (with its extended ontology of evolutionary entities) and the Extended Evolutionary Synthesis (with its proposal of an extended ontology of evolutionary processes), in an attempt to map some epistemic bridges (e.g. compatible views of causation; niche construction) and some conceptual rifts (e.g. extra-genetic inheritance; different perspectives on macroevolution; contrasting standpoints held in the “externalism–internalism” debate) that exist between them. This paper seeks to encourage theoretical, philosophical and historiographical discussions about pluralism or the possible unification of contemporary evolutionary biology.     

‘You have to call the right name' – Operation Joshua meets Cosmology and Catholicism at Lake Chambri in Papua New Guinea

In the Sepik, names feature centrally in political and religious contexts. Esoteric knowledge about totemic names enables Nyaura men to achieve status and power and can set them in contact with spirits. A recently arrived Pentecostal/evangelical movement—Operation Joshua—claims to have found the true name of God, whom it presents as being radically different to the beings people's ancestors have known. At Lake Chambri, however, the Nyaura (West Iatmul) community Timbunmeli had accommodated Catholicism to their culture long before Operation Joshua came to their village. While Operation Joshua demonizes Nyaura spirits, the Catholic community understands God to be an ancestral being for whom different clans know different names. Taking a political ontology perspective, I analyze the encounter of Operation Joshua and Nyaura Catholicism in Timbunmeli in relation to cosmo‐ontological politics pursued by ambitious Nyaura men and different denominations. I suggest that denominational pluralism creates ontological pluralism in Timbunmeli, where different actors engage different truth claims concerning the being and reality of central Christian figures in their world‐making practices.