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In the debates which followed the publication of Darwin's book on the origin of species, Australian Aborigines were used as the ideal exemplars of early human forms by European scholars bent on discovering the origins of social institutions. The Aborigines have consequently featured as the crucial case-study for generations of social theorists, including Tylor, Frazer, Durkheim and Freud. Arguments about Aborigines reviews a range of controversies such as family life, religion and ritual, and land rights, which marked the formative period of British social anthropology. Professor Hiatt also examines how changes in Aboriginal practices have affected scholarly debate. This elegant 1996 book will provide a valuable introduction to aboriginal ethnography for students, scholars and the general reader. It is also a shrewd and stimulating history of the great debates of anthropology, seen through the prism of Aboriginal studies.
Shifts of emphasis from 1961-1986 in the study of Aboriginal economy, kinship, gender issues; religion, law and social anthropology; papers by C. Anderson, J.A. Barnes, R.M. Berndt and R. Tonkinson, I. Keen, F. Merlan, H. Morphy, and N.M. Williams annotated separately.
Surprisingly little research has been carried out about how Australian Aboriginal children and teenagers experience life, shape their social world and imagine the future. This volume presents recent and original studies of life experiences outside the institutional settings of childcare and education, of those growing up in contemporary Central Australia or with strong links to the region. Focusing on the remote communities – roughly 1,200 across the continent – the volume includes case studies of language and family life in small country towns and urban contexts. These studies expertly show that forms of consciousness have changed enormously over the last hundred years for Indigenous societies more so than for the rest of Australia, yet equally notable are the continuities across generations.
Based on extensive ethnographic fieldwork undertaken since 2006, the book addresses some of the most topical aspects of remote Aboriginal life in Australia. This includes the role of kinship and family, relationships to land and sea, and cross-cultural relations with non-Aboriginal residents. There is also extensive treatment of contemporary issues relating to alcohol consumption, violence and the impact of systemic ill health. This richly detailed portrayal provides a nuanced account of everyday endurance and social intensity on Mornington Island.
The Social Archaeology of Indigenous Societies presents original and provocative views on the complex and dynamic social lives of Indigenous Australians from an historical perspective. Building on the foundational work of Harry Lourandos, the book critically examines and challenges traditional approaches which have presented Indigenous Australian past as static and tethered to ecological rationalism. The book reveals the ancient past of Aboriginal Australians to be one of long term changes in social relationships and traditions, as well as the active management and manipulation of the environment. The book encourages a deeper appreciation of the ways Aboriginal peoples have engaged with and constructed their worlds. It solicits a deeper understanding of the contemporary political and social context of research and the insidious impacts of colonialist philosophies. In short, it concerns people, both past and present. The Social Archaeology of Indigenous Societies looks beyond the stereo
This is the first exploration of modern Australian social anthropology which examines the forces that helped shaped its formation. In his new work, Geoffrey Gray reveals the struggle to establish and consolidate anthropology in Australia as an academic discipline. He argues that to do so, anthropologists had to demonstrate that their discipline was the predominant interpreter of Indigenous life. Thus they were able, and called on, to assist government in the control, development and advancement of Indigenous peoples. Gray aims to help us understand the present organisational structures, and assist in the formulation of anthropology's future role in Australia; to provide a wider political and social context for Australian social anthropology, and to consider the importance of anthropology as a past definer of Indigenous people. Gray's work complements and adds to earlier publications: Wolfe's Settler Colonialism and the Transformation of Anthropology, McGregor's Imagined Destinies and Anderson's Cultivating Whiteness.
Some indigenous people, while remaining attached to their traditional homelands, leave them to make a new life for themselves in white towns and cities, thus constituting an “indigenous diaspora”. This innovative book is the first ethnographic account of one such indigenous diaspora, the Warlpiri, whose traditional hunter-gatherer life has been transformed through their dispossession and involvement with ranchers, missionaries, and successive government projects of recognition. By following several Warlpiri matriarchs into their new locations, far from their home settlements, this book explores how they sustained their independent lives, and examines their changing relationship with the traditional culture they represent.
It is a common belief that Aboriginal people of predominantly mixed descent, living in Australian cities, country towns and Aboriginal communities, have lost their culture. Often lacking the more obvious markers of Aboriginal identity, such as ceremonies and the general use of an indigenous language, they are regarded as not being 'real' Aborigines. Recent anthropological research refutes these misconceptions. This book brings together the results of research by anthropologists who have worked in urban and rural communities in 'settled' Australia, and the chapters document many aspects of Aboriginal social life and its development.
This ethnography explores the culture of the Yarralin people in the Northern Territory.
In Australia, a ‘tribe’ of white, middle-class, progressive professionals is actively working to improve the lives of Indigenous people. This book explores what happens when well-meaning people, supported by the state, attempt to help without harming. ‘White anti-racists’ find themselves trapped by endless ambiguities, contradictions, and double binds — a microcosm of the broader dilemmas of postcolonial societies. These dilemmas are fueled by tension between the twin desires of equality and difference: to make Indigenous people statistically the same as non-Indigenous people (to 'close the gap') while simultaneously maintaining their ‘cultural’ distinctiveness. This tension lies at the heart of failed development efforts in Indigenous communities, ethnic minority populations and the global South. This book explains why doing good is so hard, and how it could be done differently.