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Aimed at providing a basis for understanding the principles of land tenure which provide a jural structure for Yolngu relations to land in the Yirrkala area, the relationship of these principles to economic viability and the ways in which they regulate behaviour; examines the historical basis of philosophy and law which presaged Blackburns 1971 decision; also the presentation of Yolngu land tenure at the land claim hearing, flaws in that presentation and in the courts understanding of it; discusses the religious foundation of land ownership and moral order,concepts of time, interaction between spirit, land and individual, kinship and generational relationships and the use of naming devices to define membership of groups and relationships between people, and relations of groups to land and natural resources; details the management and conservation of land and marine resources; discusses the Yolngu system in the context of anthropological discourse on huntergatherer relations to land and the implications of the Yolngu data for Aboriginal land tenure in general; groups mentioned include Rirratjingu, Djapu, Marrakulu,Ngaymil, Datiwuy, Galpu, Djarrwark, Dhabuyngu, Gumatjj, Dhalwangu, Manggalili, Munyuku, warramiri, Djambarrpuyngu, Wangurri, Madarrpa, Gupapuyngu.
In this book, Lynne Kelly explores the role of formal knowledge systems in small-scale oral cultures in both historic and archaeological contexts. In the first part, she examines knowledge systems within historically recorded oral cultures, showing how the link between power and the control of knowledge is established. Analyzing the material mnemonic devices used by documented oral cultures, she demonstrates how early societies maintained a vast corpus of pragmatic information concerning animal behavior, plant properties, navigation, astronomy, genealogies, laws and trade agreements, among other matters. In the second part Kelly turns to the archaeological record of three sites, Chaco Canyon, Poverty Point and Stonehenge, offering new insights into the purpose of the monuments and associated decorated objects. This book demonstrates how an understanding of rational intellect, pragmatic knowledge and mnemonic technologies in prehistoric societies offers a new tool for analysis of monumental structures built by non-literate cultures.
Djalkiri are footprints, ancestral imprints on the landscape that provide the Yolŋu people of eastern Arnhem Land with their spiritual foundations. This book explores Yolŋu art and material culture through the voices of those who have been involved with Yolŋu collections over time. With contributions from Yolŋu elders and artists, art historian and museum curators, it describes how communities and museums have worked together in the past, how the relationship has changed, and how Yolŋu philosophies can guide how we engage with Yolŋu art. Some of the collections featured here were created almost 100 years ago and have rarely been on public display. In Djalkiri, members of the Milingimbi/Yurrwi Island, Ramingining and Yirrkala communities offer insight into their historical, contemporary, and deeper time meanings. Djalkiri is being published in conjunction with a landmark exhibition of Yolŋu art and culture at the new Chau Chak Wing Museum at the University of Sydney, which will open in November 2020.
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A paradigm-shifting book in the vein of Sapiens that brings a crucial Indigenous perspective to historical and cultural issues of history, education, money, power, and sustainability—and offers a new template for living. As an indigenous person, Tyson Yunkaporta looks at global systems from a unique perspective, one tied to the natural and spiritual world. In considering how contemporary life diverges from the pattern of creation, he raises important questions. How does this affect us? How can we do things differently? In this thoughtful, culturally rich, mind-expanding book, he provides answers. Yunkaporta’s writing process begins with images. Honoring indigenous traditions, he makes carvings of what he wants to say, channeling his thoughts through symbols and diagrams rather than words. He yarns with people, looking for ways to connect images and stories with place and relationship to create a coherent world view, and he uses sand talk, the Aboriginal custom of drawing images on the ground to convey knowledge. In Sand Talk, he provides a new model for our everyday lives. Rich in ideas and inspiration, it explains how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everyone and listening carefully. It’s about finding different ways to look at things. Most of all it’s about a very special way of thinking, of learning to see from a native perspective, one that is spiritually and physically tied to the earth around us, and how it can save our world. Sand Talk include 22 black-and-white illustrations that add depth to the text.
Yolngu art as a communication system encoding meaning as form; relation of art to the systems of clan organisation and restricted (secret) knowledge; contact history and social contexts of art production; iconography of clan paintings; response to the art market; social organisation rights to land and law; marriage and kinship; rights to paintings; knowledge system - structure, inclusiveness, power, secrecy; role of paintings in ceremonies - burial rituals; range of meanings associated with paintings - examples used in ceremonies associated with the Wawilak Sisters and ancestral shark images; graphic components of painting - figurative and geometric, clan designs; chronological change - the Donald Thomson Collection, past and contemporary categories of painting, commercial art; iconographic analysis of Manggalili clan paintings; relation of events in painting to Yolngu cosmology - creative powers , life and death, male and female dualities.
I have lived and hunted with these people, accompanied them on their nomadic wanderings and learned their customs and their languages with the result that I understood and believed in them and resented the injustices under which they had suffered for so long at the hands of the white man and other invaders of their territory. Donald Thomson.
The Land Is Our History tells the story of indigenous legal activism at a critical political and cultural juncture in Australia, Canada, and New Zealand. In the late 1960s, indigenous activists protested assimilation policies and the usurpation of their lands as a new mining boom took off, radically threatening their collective identities. Often excluded from legal recourse in the past, indigenous leaders took their claims to court with remarkable results. For the first time, their distinctive histories were admitted as evidence of their rights. Miranda Johnson examines how indigenous peoples advocated for themselves in courts and commissions of inquiry between the early 1970s to the mid-1990s, chronicling an extraordinary and overlooked history in which virtually disenfranchised peoples forced powerful settler democracies to reckon with their demands. Based on extensive archival research and interviews with leading participants, The Land Is Our History brings to the fore complex and rich discussions among activists, lawyers, anthropologists, judges, and others in the context of legal cases in far-flung communities dealing with rights, history, and identity. The effects of these debates were unexpectedly wide-ranging. By asserting that they were the first peoples of the land, indigenous leaders compelled the powerful settler states that surrounded them to negotiate their rights and status. Fracturing national myths and making new stories of origin necessary, indigenous peoples' claims challenged settler societies to rethink their sense of belonging.
"Cultural Survival is an organization founded in 1972 to defend human rights of Indigenous peoples, who, like the Indians of the Americas, have been dominated and marginalized by peoples different from themselves. Since the states that claim jurisdiction over Indigenous peoples consider them aliens and inferiors, they are among the world's most underprivileged minorities, facing a constant threat of physical extermination and cultural annihilation. This is no small matter, for Indigenous peoples make up approximately five percent of the world's population. Most of them wish to become successful ethnic minorities, meaning that they be permitted to maintain their own traditions even though they are out of the mainstream in the countries where they live. Indigenous peoples hope, therefore, for multiethnic states that will tolerate diversity in their midst. In this their cause is the cause of ethnic minorities worldwide and is one of the major issues of our times, for the vast majority of states in the world are multiethnic. The question is whether states are able to recognize and live peaceably with ethnic differences, or whether they will treat them as an endless source of conflict."-- Foreword.
The Encyclopaedia fills a gap in both the history of science and in cultural stud ies. Reference works on other cultures tend either to omit science completely or pay little attention to it, and those on the history of science almost always start with the Greeks, with perhaps a mention of the Islamic world as a trans lator of Greek scientific works. The purpose of the Encyclopaedia is to bring together knowledge of many disparate fields in one place and to legitimize the study of other cultures' science. Our aim is not to claim the superiority of other cultures, but to engage in a mutual exchange of ideas. The Western aca demic divisions of science, technology, and medicine have been united in the Encyclopaedia because in ancient cultures these disciplines were connected. This work contributes to redressing the balance in the number of reference works devoted to the study of Western science, and encourages awareness of cultural diversity. The Encyclopaedia is the first compilation of this sort, and it is testimony both to the earlier Eurocentric view of academia as well as to the widened vision of today. There is nothing that crosses disciplinary and geographic boundaries, dealing with both scientific and philosophical issues, to the extent that this work does. xi PERSONAL NOTE FROM THE EDITOR Many years ago I taught African history at a secondary school in Central Africa.