Unstable relations: a critical appraisal of indigeneity and environmentalism in contemporary Australia

The 1970s witnessed the emergence of a protest‐based environmental movement in Australia. We outline here the history of the unstable meeting of environmentalism and Aboriginal interests, before turning to Marcia Langton's recent critique of the progressive ‘green left’ in Australia. 1 We summarise Langton's argument: environmentalists would deny Aboriginal groups the benefits that flow from native title‐related agreements; environmentalists live at luxurious distance from the realities of remote and rural Aboriginal poverty and social problems; environmentalists exalt ‘noble savages’. We critique these claims on the basis that they pay inadequate attention to the structural inequities that underpin the market in native title interests and, further, deny the reality that Aboriginal groups often seek to form strategic alliances with green groups, arguing for conservation of their country on their own—or shared—terms. We argue that any appraisal of the present status of ‘green‐black’ relations needs to consider these factors seriously.     

The ‘Spirit’ of the Thing: The Boundaries of Aboriginal Economic Relations at Australian Common Law

Aboriginal economic relations have been misconstrued as a type of primitive exchange in at least one native title case discussed in this paper. The pursuit by Aboriginal native title claimants of recognition at law of customary economic rights as inherent in, or an adjunct of, native title rights failed in Yarmirr and Others v. Northern Territory of Australia and Others (1998) 156 ALR 370 (the ‘Croker Island case’) for several reasons. The applicant's native title was found to be non‐exclusive of other interests, and a right to trade in resources of the sea was rejected. This case was argued in part by relying on historical material regarding Macassan trading arrangements. The profound alterity of Aboriginal relationships among persons and things, as the Croker Island evidence of property and trade relations demonstrates, have been re‐constituted in legal discourse as an absence of economic relations. In this paper, we argue that there is no sound basis for the distinction made between commercial and non‐commercial native title rights, whether in the Native Title Act 1993 (Commonwealth of Australia), or in recent judicial reasoning. We contend that native title rights and interests constitute a sui generis species of property relations that enable economic rights as conceived in Aboriginal tradition and custom to circulate in the modern market. Aboriginal customary economic relations of and between Aboriginal groupings are markedly distinct from, yet not incommensurable with, the normative conception of economic relations in the Australian market. We argue that a reformulation of the current Australian legal ideas about economic life is necessary for the recognition of Aboriginal economic institutions in native title claims and other economic arenas.     

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.     

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

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

Christianity,cultural change and the negotiation of rights in land and sea

Various aspects of Christian belief and practice have been documented as significant across Aboriginal Australia. In recent years, many communities have been involved in seeking to achieve traditional rights in land and sea as recognised in Australian law. Asserting and proving these rights entails demonstrating continuity of traditional law and custom since the establishment of British sovereignty. While legal discourse indicates that this does not exclude cultural change, law and custom must continue to derive from pre‐sovereignty traditions. This article addresses the extent to which Christian belief and practice have been articulated and researched in applied anthropological work, against the background of relevant academic studies. If a sophisticated theory of cultural change and continuity is germane to researching land claims and native title, what is the significance of Christian syncretism in Aboriginal relations with place and the inheritance of ancestral connections to ‘country’? Several case studies are examined.     

`Two Laws‘, Ontologies,Histories: Ways of Being Aranda Today

At Hermannsburg, in central Australia, Western Aranda people frequently propose that they live by ‘two laws’, Aranda law and God's law. This is a common phenomenon remarked throughout northern Australia and analysed by a number of anthropologists in the past. This discussion throws new light on the issue by interpreting `two-laws' talk in terms of a culture of encompassment that marks the emergence of historical or ‘ethnic’ identities as Aboriginal people make the transition from an autonomous world to one in which they must engage in the practices of European orders that can come to dominate their lives. The discussion deploys ‘ontology’ and ‘ethnicity’ in order to mark different magnitudes of difference that can shape Aboriginal experience today.     

Labrador metis ethnogenesis*

Recent claims to Aboriginal (native or indigenous) identity include new peoples who may not have had an historical consciousness as distinct peoples. This paper presents such a case from Canada, the recent ethnogenesis of the Labrador Metis. These Metis claim Inuit ancestry. Their claim is opposed by Labrador's two established Aboriginal associations and government. Yet Labrador Metis have incorporated under the Labrador Metis Association, filed a land claim with the Canadian government, and are pressing their case before the public. The paper discusses how the Metis are attempting to negotiate Aboriginality, some of the sociocultural consequences of Metis ethnic mobilization, and why Metis are claiming to be Aboriginal at this time.     

Yulara and Future Expert Reports in Native Title Cases1

Australia's Native Title Act 1993 Native Title Act 1993 (Cth)  (Cth) allows Indigenous Australians to lay claims to traditional country located on unalienated Crown land. The Act also admits claims to compensation for the loss of traditional country that has been appropriated and made subject to freehold or other forms of tenure. The Yulara case discussed here was historically important. It was the first case mounted to determine appropriate compensation for the extinguishment of native title. In a compensation claim, the Indigenous applicants must first establish that (taken together) they are both (i) the rightful heirs to ancestral holders of native title and (ii) that they still maintain the traditions and customs of their forebears (phase 1). Once their holding of native title has been established at law, the applicants may then enter their claim to monetary compensation for the ‘extinguishment’ of their native title over designated lands (phase 2). In the Yulara case, it was found that the applicants were not constituted as a group of recognisable native title holders whose rights to country were rooted in those traditional laws and customs that obtained when the Yulara lands were officially brought under the dominion of British authorities ‘at sovereignty’ (1824). The case could not, therefore, proceed to a hearing of the compensation phase. Eight issues concerning the proper performance of the anthropologist as expert witness in native title matters were raised by the trial judge in the Yulara case. This paper deals with the bearing of the judge's observations on those anthropological representations that may be made in future native title cases.     

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.     

Did The Earth Move For You? The anti-Mabl Debate1

This paper engages with the arguments which circulated in the public domain in opposition to the recognition of native title, and sets out the ‘truths’ they constructed concerning the nature and position of Aborigines within the Australian nation. These ‘truths’ rely on a nescience in the public domain of Aboriginal cultural forms and of the actuality of contemporary race relations. It is argued that the assumptions about cultural and racial domains and boundaries which were being accorded a new legitimacy, comprised an attempt to re-legitimise racial inequality as the norm for Australian society.     

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.     

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.     

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.     

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.     

Anthropology,Politics and the Changing World of Aboriginal Australians

Essentialism has become a fundament of Aboriginal activism in modern Australia, with the result that informed, first-hand empirical observations of anthropologists who chronicle the deterioration of life in many Australian Aboriginal communities tend not to be taken seriously simply because their authors are not ethnically ‘Aboriginal’. This problem has contributed to a relative absence of analysis of the economic history of Aboriginal Australians, fostering instead an approach that prioritises the political and cultural rights of indigenous people above the kinds of life-enhancing circumstances that are necessary for them to participate in the economy and create wealth. This kind of essentialism has also resulted in a disregard for the rights of indigenous people as individuals, rather than as communities seeking self-determination, especially with regard to the rights of women and children. The work of Professor Ronald M. Berndt and Dr Catherine Berndt should serve as an example for today's anthropologists in encouraging broader expert participation in debates on indigenous disadvantage, despite the threat of admonishment or criticism by Aboriginal rights activists wielding the weapon of racial priority or essentialism.     

On models and muddles of heritability

One reason for the astonishing persistence of the IQ myth in the face of overwhelming prior and posterior odds against it may be the unbroken chain of excessive heritability claims for ‘intelligence’, which IQ tests are supposed to ‘measure’. However, if, as some critics insist, ‘intelligence’ is undefined, and Spearman's g is beset with numerous problems, not the least of which is universal rejection of Spearman's model by the data, then how can the heritability of ‘intelligence’ exceed that of milk production of cows and egg production of hens? The thesis of the present review paper is that the answer to this riddle has two parts: (a) the technical basis of heritability claims for human behavior is just as shaky as that of Spearman's g. For example, a once widely used ‘heritability estimate’ turns out to be mathematically invalid, while another such estimate, though mathematically valid, never fits any data; and (b) valid technical criticisms of flawed heritability claims typically are met with stubborn editorial resistance in the main stream journals, which tends to calcify such misinformation.     

Categories of race: technologies of knowing and governing Australian aborigines†

This article documents the first decades of the work of the Aboriginal Protection Board in Victoria, Australia in the mid-nineteenth century, as it oversees the establishment of mission stations to gather up Aboriginal peoples and provide protection from settler violence. It augments existing accounts of white settler governance of Aboriginal peoples by examining the social and historical conditions for the emergence of separations and distinctions between Aboriginal peoples through shifting governmental versions of the ‘Aboriginal problem’. The production of race-based categories of persons is highlighted in the State's management of the Aboriginal children through the mission systems and their effects on Aboriginal ties to community and identity.     

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.