Land Succession and Fission in Nineteenth‐century Western Victoria: The Case of Knenknenwurrung

This article examines the evidence for land succession in western Victoria and considers the fission, fusion, and extinction of some clan groups at the time of contact with non‐Aboriginal people in the late 1830s and 1840s. A special study is made of the intriguing scraps of evidence surrounding Knenknenwurrung. This appears to be the case of a cluster of related clans fragmenting and being absorbed into contiguous language groups—some into Djadjawurrung, some Jardwadjali, and the majority absorbed into Djabwurrung. Exactly when this fragmentation and fission occurred is unclear, but certainly within the living memory of Aboriginal people in the early 1840s.     

Emplacement and Displacement: Perceiving the Landscape Through Aboriginal Australian Acrylic Painting

Aboriginal Australian acrylic paintings have long been considered representations of mythologically invested landscape. This understanding has been made problematic by recent writings on ‘dwelling’. As common usage of the term ‘landscape’ seems to prioritize vision, to suggest that the acrylic paintings are landscapes only strengthens the suspicion that they are artifacts of displacement or distancing, rather than examples of the emplacement emphasized in this ‘dwelling perspective’. However, this paper will demonstrate that the relationship between acrylic painting and the land is more complex than such an interpretation. It will argue that the Aboriginal objectification of their relationship to the land is not inherently a distancing of the land.     

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.     

The wrong t‐shirt: configurations of language and identity at Warruwi Community

On June 22nd 1916, Reverend James Watson was brought to Warruwi in a canoe by a group of Maningpurru people. A re‐enactment of this event was staged at the beach called Angpungijpa or Watson's Landing on the 22nd of June 2016. The performers wore either a yellow or blue t‐shirt and the two colours were interpreted by many participants as representing the languages Mawng and Kunwinjku. In interpreting the t‐shirts, people made a direct connection between language and identity, invoking the ‘language tribe’ (Rumsey 1993). In other contexts, however, language ownership is claimed by connecting language to identity indirectly, via patrilineal clan (Merlan 1981). The multiple configurations of language and identity available at Warruwi reflect the way that clan groupings, significant within the current regime of recognition in the region (Povinelli 2002 ) co‐exist with the ‘language tribes’ of earlier eras and other groupings both long‐standing and emergent.     

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.     

Recognition of Aboriginal rights, interests and values in river research and management: Perspectives from northern Australia

Summary Aboriginal people perceive land and water as equal components of country, and hold distinct perspectives on water relating to identity and attachment to place, environmental knowledge, resource security, and the exercise of custodial responsibilities to manage interrelated parts of customary estates. This paper documents Aboriginal perspectives from certain areas in northern Australia, defined as the region of tropical savannas stretching from Townsville to Broome, and offers a number of suggestions for improving current knowledge of Aboriginal values and Aboriginal participation rates in water and catchment management. The paper highlights the cultural significance of rivers and water in selected northern regions, and provides a preliminary outline of research and management priorities as determined by key north Australian Aboriginal land management organizations. Priorities include developing the capacity for collaborative aquatic resource management, conservation of traditional ecological knowledge, riparian resource inventories and threat assessment, as well as improved Aboriginal participation in catchment management and water policy. Although there is a strong north Australian focus to this paper, the issues raised are relevant to water and natural resource management policy throughout Australia.     

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.     

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.     

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.     

818. WISTERIA FLORIBUNDA WITH THE TORTUOUS TALE OF THE JAPANESE WISTERIA WITH THE LONGEST RACEMES

The history of the Japanese Wisteria with the longest racemes is fully investigated, with a review of all the names applied to it. The name W. macrobotrys is shown to belong to a different cultivar group now widely grown under the names ‘Burford’, ‘Honko’ and ‘Hocker Edge’. The new combination W. floribunda f. multijuga (Van Houtte) J. Compton & G. Thijsse is made in order to establish long‐term nomenclatural stability. A lectotype is designated for the hybrid name W. × formosa Rehder.     

International Code of Area Nomenclature

Biogeography needs a standard, coherent nomenclature. Currently, in biogeography, the same name is used for different areas of biological endemism, and one area of endemism is known by more than one name, which leads to conflict and confusion. The name 'Mediterranean', for example, may mean different things to different people – all or part of the sea, or the land in and around it. This results in ambiguity concerning the meaning of names and, more importantly, may lead to conflicts between inferences based on different aspects of a given name. We propose the International Code of Area Nomenclature (ICAN), a naming system that can be used to classify newly coined or existing names based on a standard. When fully implemented, the ICAN will improve communication among biogeographers, systematists, ecologists and conservation biologists.     

Ravens (Corvus corax corax L.) in the British landscape: a thousand years of ecological biogeography in place-names

Abstract Aim To investigate the information content of place‐names regarding the habits, habitat and biogeography of ravens in Britain over the past millennium. Location England, Scotland and Wales. Methods Linguistic and ecological analysis of over 400 British place‐names that have a putative ‘raven’ derivation. Results Most of the ‘raven’ place‐names are Old English in origin. Some of these (a minority), however, derive from personal names. The derivations of most names reflect landscape rather than man‐made features; the majority relating to high, craggy ground or coastal features, a minority to wooded situations or human habitations. In lowland Scotland and the Scottish borders the colloquial name corbie dominates ‘raven’ place‐names, perhaps reflecting French influence. In the Highlands and the Western Isles the Gaelic fitheach and its derivatives are predominant. Relatively fewer place‐names that have ‘raven’ roots have been educed in other parts of the Celtic West, i.e. Wales and Cornwall (only one traced in the latter). Main conclusions Comparison of the geographical distribution of ‘raven’‐derived place‐names with the present‐day distribution of the species in Britain reveals the extent of the contraction in the raven's range to the West over historical time, most notably during theprevious two centuries, associated with changed land‐management practices in particular.     

Vocal repertoires and insights into social structure of sperm whales (Physeter macrocephalus) in Mauritius,southwestern Indian Ocean

Sperm whales communicate using codas (stereotyped click sequences). Females and juveniles live in long-term social units, and units with similar coda repertoires share vocal clan membership. Vocal clans exhibit culturally defined differences in their multilevel social structure. Here, we aimed to identify different social units among sperm whales in Mauritius in the southwestern Indian Ocean, and to describe and compare their coda repertoires to investigate the presence of different vocal clans. We conducted six boat-based surveys between 2008 and 2013, during which 101 different individuals were photo-identified. Analysis of associations between 22 resighted individuals divided them into four candidate social units, but a lack of resightings impedes solid delineation of social units. Based on number and rhythm of clicks, at least 24 discrete coda types were detected among 4,767 analyzed codas using two different classification methods. Comparison of coda repertoires recorded from seven sperm whale groupings revealed the possible existence of two sympatric vocal clans, but the size differences of recorded repertoires warrant caution of interpretation. To further evaluate social structuring and the presence of different vocal clans in this region, future surveys should aim at obtaining long-term sighting and acoustic data, and cover a more extensive area.     

The value of work and ‘common discourse’ in the joint management of Kakadu National Park

Joint management at Kakadu National Park has been marked by conflict and discontent among the major actors, its Traditional Aboriginal Owners and the White rangers (and other staff) of the state. Despite such conflict, and structured differences between these groups of actors, the park continues to function. In this article I argue that the structures and actions perpetuating difference and conflict are usually more or less balanced by opposing structures and actions that draw the two groups of actors together. I further argue that the most important of such cohering structures and actions, what I call ‘common discourse’, derives from the work that both Aboriginal and White rangers perform in the field. This form of under‐recognised discourse acts against the corrosive discourses of the separate groups that tend to perpetuate separateness.     

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.     

‘It's not my story to tell’: ownership and the politics of history in Mocímboa da Praia,Mozambique

The recent history of the northernmost districts of Mozambique has been one of movement and conflict leading people far from their areas of origin and into places where they have to rebuild networks and establish relationships. The Makonde moved from their original area in the Mueda Plateau to neighbouring districts and have to negotiate questions of legitimacy and belonging with the autochthonous population, the Mwani, seen as the ‘owners of the land’ and also the rightful bearers of the histories of the area. Recounting history – owning it – is loaded with references to identity, and weaves in memories and competing experiences of the past. Drawing on literature on history and legitimacy and local understandings of ownership, I discuss the importance of memory and storytelling in the maintenance and reshaping of past events and the different narratives that people create. I investigate how the past is appropriated by different groups and defines belonging by claiming or refusing ownership of local histories.     

Territorial Organization of the White Fronted Bee-eater in Kenya

White fronted bee-eaters (Merops bullockoides) live in extended family clans that aggregate to roost and nest in large colonies. Members of a given clan also share a common foraging territory, spatially segregated from the colony, to which they commute daily. The size of this foraging territory is positively related to clan size. Clan foraging territories are divided into a number of loosely overlapping foraging home ranges (FHRs), each occupied by an individual or mated pair of birds. Bee-eaters feed solitarily, flycatching to snap up large insects from widely dispersed perches. Each bird tolerates intrusion on its FHR by various members of its own clan, but aggressively excludes individuals belonging to other clans. Birds defend only their own FHR; however, because of the high amount of FHR overlap, the result is a loose form of group defense of the larger clan feeding area. For this reason we refer to the system as one of clan foraging territories. Birds occupying clan foraging territories located more than 1.5 to 2 km from a colony temporarily abandoned them while feeding nestlings. At such times, these birds provisioned their young by foraging near the colony. Birds that abandoned territories foraged less efficiently, provisioned nestlings at a lower rate, and had lower breeding success than did birds that continued use of their foraging territories. A model is developed relating territory abandonment to the energetics of central place foraging. Bee-eaters typically shift colony locations between successive breeding seasons. Foraging territory locations, in contrast, remain largely stable, resulting in large and unpredictable changes in the quality of any given foraging territory across years (quality being defined as distance from the currently active nesting colony). When a pair bond forms in bee-eaters, one member typically remains in its natal clan while the other moves into the clan of its partner. At this time, the new pair also establishes its own FHR, generally located within or on the periphery of the clan foraging territory of the natal member. The result of this settlement pattern is that white fronted bee-eaters live their lives spatially surrounded by members of their natal or their matrimonial clan. This, in turn, increases the likelihood of both mutualistic and nepotistic interactions among clan members. Such benefits include shared territory defense, enhanced security against predation, and maintenance of close social bonds with potential helpers. We hypothesize that the adaptive value of clan foraging territories lies in long-term familiarity with a foraging area. Such familiarity was demonstrated to lead to improved foraging efficiency and hypothesized to provide both increased security from predation and a more accurate means of monitoring temporal changes in environmental quality. The system of clan foraging territories found in white fronted bee-eaters differs from the all-purpose group territories of most other cooperative breeders studied to date in two important ways. First, foraging territories were not limiting in the sense of restricting dispersal and “forcing” offspring to remain with their natal clans. Unoccupied areas of seemingly suitable habitat were present throughout the study area at all times. Birds also showed no tendency to expand their boundaries or move into areas vacated when neighboring clans decreased in size or died off. Second, breeding status and foraging territory ownership are not linked in Merops bullockoides. All pairs defended foraging areas, yet only about 3/4 of them bred in any given year. This percentage did not differ significantly between pairs occupying high quality foraging territories (located near the active nesting colony) and pairs forced to abandon low quality foraging territories located more distantly. We conclude that foraging territories are not a critical ecological constraining factor for white fronted bee-eaters in Kenya.     

Framing the Loss of Solace: Issues and Challenges in Researching Indigenous Compensation Claims

The 2016 judgment in the ‘Timber Creek’ compensation case (Griffiths v Northern Territory of Australia (no. 3) (2016) FCA 900) signals an end to an era of extinguishment-related injustice and inequality, representing, as it does, the first litigated Federal Court award of compensation for the loss or impairment of rights and interests, under the 1993 Native Title Act. In this paper, I explore some of the methodological challenges and conceptual issues confronting anthropologists involved in researching compensation claims. In drawing upon my experience in researching two such claims, I discuss how the issues of gender, resource development, environmental transformation, the Stolen Generation, and the history of Indigenous-European relations in remote and rural Australia impact upon investigations into the loss or diminution of traditional attachments to land. In conceptualising this loss of connection, I discuss material relating to the ‘anthropology of emotions’, and I point to some of the obstacles encountered when talking about emotions cross-culturally. In conclusion, I explore research undertaken into the social and psychological impacts of ecosystem distress, loss of place, and environmental change, and I posit the value of Glenn Albrecht’s concept of ‘solastalgia’ (2005. “Solastalgia, a New Concept in Human Health and Identity.” Philosophy Activism Nature 3: 41–44) in framing research into the loss of solace, and in expanding upon the legal notion of this loss as ‘inconvenience’ and ‘injured feelings’.     

The effect of prey abundance and foraging tactics on the population dynamics of a social, territorial carnivore, the spotted hyena

We used naturally occurring spatial and temporal changes in prey abundance to investigate whether the foraging behavior of a social, territorial carnivore, the spotted hyena ( Crocuta crocuta ), conformed to predictions derived from the ideal free distribution. We demonstrate that hyenas in the Ngorongoro Crater, Tanzania, redistributed themselves from less profitable to more profitable areas, even when this required them to undertake foraging trips to areas beyond their clan territory boundary, or required normally philopatric females to emigrate. As expected for a system with rank related access to food resources in the territory, females of low social status foraged more often outside their territory and were more likely to emigrate than dominant females. Probably because Crater hyenas regularly foraged outside their territories, there was no correlation between clan size and prey density within territories, suggesting that clan sizes may have exceeded the carrying capacity of territories. A substantial decline of the hyena population in the Crater from 385 adults in the mid 1960s to 117 in 1996 was most likely due to a substantial decline of their main prey. The decline in the hyena population was associated with a decline in the size of clans but not in the number of clans. The number of clans probably remained constant due to emigration by females from large clans into vacant areas or clans with no adult females, and because hyenas regularly fed in areas containing concentrations of prey beyond their territory boundary. Between 1996 and 2003 annual recruitment rates of Crater hyenas consistently exceeded annual mortality rates, resulting in an almost doubling of the adult population. This increase was most likely due to an increase in prey abundance, a relatively low level of predation on hyenas by lions ( Panthera leo ), and an absence of high levels of disease related mortality.     

One-male units and clans in a colony of hamadryas baboons (Papio hamadryas hamadryas): effect of male number and clan cohesion on feeding success

In the multilevel societies of hamadryas baboons, adult males can be attached to single one-male units (OMUs) or to clans containing several such OMUs. This paper examines the effect of male number and rivalry between males within a clan on their ability to compete for access to a clumped food resource. The data come from a study of a multilevel colony of hamadryas baboons (Papio hamadryas hamadryas) housed at the Madrid Zoo. The colony consisted of 12 harem-holding males and 40 sexually mature females, and was organized into five single OMUs and two clans (containing three and four OMUs, respectively). The top-ranking male of one of the clans was removed and later reintroduced, so the study involved an analysis of the composition of clans and OMUs and of the males' use of the feeding area across three study periods: preseparation, separation, and reintroduction. The findings reported indicate that both males and females derived clear advantages in the context of contest competition for access to clumped food if they were members of clans, because the males and females from large clans had a feeding advantage over those from smaller clans and single OMUs. Furthermore, rivalry among males within the clan reduced their ability to compete for food against males outside their clan. This paper provides empirical evidence for one of the potential advantages that hamadryas males may enjoy if they are attached to clans, and also provides empirical support for the general hypothesis that a large number of males in a group may provide fitness-related benefits to the group members, provided they are able to cooperate with each other.