Original notes taken by Fison and Howitt into marriage rites and customs in the Kurnai, Kamilaroi and JAMILARAAY people. It looks at kinship terms. Includes maps.tableskurnai, kamilaroi, gournditch mara, gunditjmara, lake condah

Wurundjeri territorial groupings; subsistence; recreation of daily life; recreation; tribal law; kinship; childhood; religion and mythology; material culture, includes description of bark canoe manufacture; map of significant sites; culture contact and historyPaperback; 40 p. : ill., maps ; 23 cm.ISBN 0947353003aborigines, wurundjeri, social customs, stories, bulleen

A non-technical introduction and survey of seventeen Australian languages from across the continent; various authors. Simple grammatical information and wordlists organised by meaning. Introduction describing characteristics of Australian languages and relationship to kinship systems, address list of language centres, each language chapter has introduction, notes on wordlist, spelling and pronunciation, grammar and extensive wordlist in 26 or more categories; language index and English index; chapters annotated separately.Word lists, mapslinguistics, glossaries, vocabularies

Article written for Box Hill Historical Society describing the Aboriginal (Koorie) inhabitants of the Whitehorse region. This area was part of the estate of the Wurundjeri-bulluk clan of the Woiwurung Tribe. Kinship and marriage links with the people of the Goulburn River area are described. Daily life as hunter gatherers is described and the pattern of movements within the area. Several locations where traces are still found and where people lived after European settlement are listed. A bibliography is included. 2 pages.Article written for Box Hill Historical Societyaborigines, wurundjeri

Six papers on the relationship of language and culture in the Australian Aboriginal context are presented. "Some Thoughts on Yanyuwa Language and Culture" by Jean Kirton gives an overview of some language-culture relationships and examines seven kinds of possession in one language. "Nyangumarta Kinship: A Woman's Viewpoint" by Helen Geytenbeck outlines kinship and its terminology as learned by a field linquist for her work with this group. In "A Description of the Mathematical Concepts of Groote Eylandt Aborigines," Judith Stokes describes an Anindilyakwa mathematical language in its cultural context, refuting popular generalizations about the limited counting ability of the Aboriginal people. "Facts and Fallacies of Aboriginal Number Systems" by John Harris criticizes anthropologists' and linguists' neglect of and bias concerning existing data about the mathematics of Aboriginal groups. In "Aboriginal Mathematical Concepts: A Cultural and Linguistic Explanation for Some of the Problems," Barbara Sayers suggests that the mathematical problems of some Aboriginal schoolchildren are real, but have a cultural rather than linguistic basis. "A Report on Colour Term Research in Five Aboriginal Languages" by Susanne Hargrave describes and presents preliminary analyses from a research project on color terminology.B&w illustrationslinguistics, language and culture, sociolinguistics

Christian Thompson’s work reflects on issues of identity, cultural hybridity, kinship, memory and history. In 2010 he became the Inaugural Charlie Perkins Scholar and the first Aboriginal Australian artist to be admitted to Oxford University where he completed a Doctorate of Philosophy (Fine Art) at Trinity College. Thompson uses humour and playful subterfuge to subvert and critique throughout his multidisciplinary practice including sculpture, photography, video, performance and sound. These arresting and carefully orchestrated images are of the artist dressed in stylised clothing and handmade headdresses of Australian flora. While resonating with poetic and timeless beauty, the series Australian Graffiti contrasts Australia’s fascination with native flora with ideologies that correlate Aboriginal people with flora and fauna, not humanity.stonnington contemporary art collection, first peoples, first nations, indigenous, aboriginal torres strait islander, cultural identity, photography, memory, history, kinship, christian thompson

Christian Thompson’s work reflects on issues of identity, cultural hybridity, kinship, memory and history. In 2010 he became the Inaugural Charlie Perkins Scholar and the first Aboriginal Australian artist to be admitted to Oxford University where he completed a Doctorate of Philosophy (Fine Art) at Trinity College. Thompson uses humour and playful subterfuge to subvert and critique throughout his multidisciplinary practice including sculpture, photography, video, performance and sound. These arresting and carefully orchestrated images are of the artist dressed in stylised clothing and handmade headdresses of Australian flora. While resonating with poetic and timeless beauty, the series Australian Graffiti contrasts Australia’s fascination with native flora with ideologies that correlate Aboriginal people with flora and fauna, not humanity. stonnington contemporary art collection, first peoples, first nations, indigenous, aboriginal torres strait islander, cultural identity, photography, memory, history, kinship, christian thompson

stonnington contemporary art collection, first peoples, first nations, indigenous, aboriginal torres strait islander, cultural identity, photography, memory, history, kinship, christian thompson

My name is Tammy Gilson and I am a descendant of Wadawurrung people on Mums side, Marlene Gilson and my dear Nan, Rita Fagan from the Dalton line of our apical ancestor, John Robinson. For that I pay my respects and acknowledge my ancestors and all Elders. In Wadawurrung wurru, meaning language, the wurru name of a cloak walert walert signifies the reclaiming of language that hasn’t been spoken fluently since colonisation. Wadawurrung kinkinbil people relied on possum fur to create cloaks to wear for warmth, ceremony, adornments and medicine. Possum fur was used widely amongst neighbouring First Peoples particularly from colder parts of Victoria given the harshness of climate and particularly in Gordon where the elevation is 650m above sea level. The walert walert denotes a continuum of cultural practice and identity, can be viewed as secret and sacred and today viewed as contemporised practice of history acknowledging transfer of knowledge, practice and kinship. My experience of possum skin cloak revival was in 2014 through Traditional Ceremony, Tanderrum, where I was chosen to make several cloaks to be worn by the Elders including my Mum. This is where I learnt technique and design elements that remain present and relevant to lived experience. My work is an example of how culture and connection gives purpose and embeds a beautiful sense of belonging. Each design panel holds a visual voice, a narrative that speaks to identity and kinship. Symbols and line work are found on old artefacts that indicate belonging to Wadawurrung people. The water marks and mountain patterns were passed on to me from Mum and her grandma. Continuing this practice is for future generations as the walert walert holds significant healing properties. Making them and sharing knowledge aims to strengthen our Culture and bring family together. There is nothing like a good yarn while sewing or weaving and this is what the Elders do, and my ancestors always did together, sitting around sharing their way and teaching. Possum skin cloak consisting of twenty four pelts, stitched together with thread. Cloak features Wadawurrung designs in red, orange, white and black ochre.possum skin cloak, wadawurrung, first peoples, culture, tammy gilson, identity, tradition, design, walert walert

My name is Tammy Gilson and I am a descendant of Wadawurrung people on Mums side, Marlene Gilson and my dear Nan, Rita Fagan from the Dalton line of our apical ancestor, John Robinson. For that I pay my respects and acknowledge my ancestors and all Elders. In Wadawurrung wurru, meaning language, the wurru name of a cloak walert walert signifies the reclaiming of language that hasn’t been spoken fluently since colonisation. Wadawurrung kinkinbil people relied on possum fur to create cloaks to wear for warmth, ceremony, adornments and medicine. Possum fur was used widely amongst neighbouring First Peoples particularly from colder parts of Victoria given the harshness of climate and particularly in Gordon where the elevation is 650m above sea level. The walert walert denotes a continuum of cultural practice and identity, can be viewed as secret and sacred and today viewed as contemporised practice of history acknowledging transfer of knowledge, practice and kinship. My experience of possum skin cloak revival was in 2014 through Traditional Ceremony, Tanderrum, where I was chosen to make several cloaks to be worn by the Elders including my Mum. This is where I learnt technique and design elements that remain present and relevant to lived experience. My work is an example of how culture and connection gives purpose and embeds a beautiful sense of belonging. Each design panel holds a visual voice, a narrative that speaks to identity and kinship. Symbols and line work are found on old artefacts that indicate belonging to Wadawurrung people. The water marks and mountain patterns were passed on to me from Mum and her grandma. Continuing this practice is for future generations as the walert walert holds significant healing properties. Making them and sharing knowledge aims to strengthen our Culture and bring family together. There is nothing like a good yarn while sewing or weaving and this is what the Elders do, and my ancestors always did together, sitting around sharing their way and teaching. 9144.1 - Digital colour film featuring Wadawurrung woman Tammy Gilson speaking about the walert walert (possum skins cloak) she made for the National Wool Museum Collection, and the cultural practice of making cloaks. Film is 7 minutes and 3 seconds in length. 9144.2 - Digital colour film featuring Wadawurrung woman Tammy Gilson speaking about the designs which feature on the walert walert she made for the National Wool Museum Collection. Film is 14 minutes in length.possum skin cloak, wadawurrung, first peoples, culture, tammy gilson, identity, tradition, design, walert walert

Some ecological bases for Australian tribal boundaries /? Norman B. Tindale Man and ecology in the highlands of southeastern Australia : a case study /? Josephine Flood The natural and cultural areas of Aboriginal Australia : a preliminary analysis of population groupings with adaptive significance /? Nicolas Peterson 'The chain of connection' : the material evidence /? D.J. Mulvaney Realities and transformations : the tribes of the Western Desert of Australia /? Joseph B. Birdsell Structure, event and ecology in Aboriginal Australia : a comparative viewpoint /? Aram A. Yengoyan Territoriality and the problem of demarcating sociocultural space /? Ronald M. Berndt Communication and change in mythology /? Kenneth Maddock Levels of organisation and communication in Aboriginal Australia /? D.H. Turner Boundaries and kinship systems in Aboriginal Australia /? F.G.G. Rose Tribes, languages and other boundaries in northeast Queensland /? R.M.W. Dixon Aboriginal language distribution in the Northern Territory /? E.P. Milliken.maps, b&w photographs, diagramsecology, environment, sociology, kinship systems, language distribution

John Bulmer spent forty years of his life as missionary to Aboriginal people in Victoria, in 1855 devoting his activities to communities on the Murray, but most of his life was spent at Lake Tyers where he established a Church of England mission in 1862, In his later years he wrote a series of thirteen papers in which he recorded his observations on the life and times of the people to whom he ministered. Over a period of several years Alistair Campbell transliterated the manuscripts, altering a little but retaining the flavour of the original text.maps, b&w photograph, word lists, tablesgunai kurnai, gippsland, lake tyers, lakes entrance, king charley, snowy river, ellen hood, sarah moffat, lance mcdougall, kassie mcdougall, tom foster, alec mccrae, nellie blair, john bulmer, victorian history, indigenous social life, kinship, religion and mythology, bush foods

The Wurrung Wurrung Kit is designed to introduce students at all levels to the heritage of Aboriginal languages within the area now known as Victoria. The kit aims to: Create awareness of Victorian Aboriginal languages in the past and present. The kit is not designed for the teaching of languages, Develop students' understanding of the relationship between the languages and culture of Victorian Indigenous people, or Koories, Create awareness of the importance of language to indigenous communities today and to foster respect for these communities and their languages, Highlight the diversity within Aboriginal Victoria and Australia in terms of languages and culture, Provide resources for students and teachers that can be used either as a window into Aboriginal culture generally, or to complement a broader unit of work in indigenous studies. Resources for teachers Purpose of this kit Using this kit Terminology Pronunciation Facts about Aboriginal languages in Victoria Language and Aboriginal culture Revitalizatoin of Aboriginal languages Language Alive in the community Community protocols Understanding the Language Map VELS and Curriculum links Teaching Framework Resources and contacts Activities for students Animal names Colouring in Possum Koala Kangaroo Code breaker What do yo know? Concentration Sounds, spellings and symbols Kinship Different things, different words Koorie Garden Timeline Story of Victorian Languages Language on the Mission Role Play Traditional Owners Placenames Graffiti Wall Map References.maps, b&w photographs, b&w illustrations, colour illustrations, games, referenceswoiwurrung, boonwurrung, gunnai kurnai, djadjawurrung, wathaurong, keerraywoorroong, jardwadjali, wergaia, ladjiladji, taungurung, dhudhuroa, kulin

This book is a black and white facsimile of the coloured, commemorate album presented to Queen Victoria on her Diamond Jubilee in June, 1897, celebrating the 60th Anniversary of her reign on the British throne. The Municipalities also received original copies, each numbered as limited editions. The first two pages of the album are an address to Queen Victoria from the Municipalities of the Colony of Victoria, Australia, written in fancy Old English calligraphy. The remaining twenty-three pages display images representing each of the 208 municipalities as in 1897 and include a medallion of their Coat of Arms and statistics such as population, size and valuation, signatures of the Shire Presidents and Secretaries. The album’s publisher, Sands & Mc Dougall Limited, was first established in Sydney. This book was published by the Melbourne Branch. Local areas mentioned in the album include – Town of Warrnambool, page 5, Borough of Portland, page 7 Borough of Port Fairy, page 9 Borough of Koroit, page 9 Shire of Belfast, page 10 Shire of Portland, page 10 Shire of Warrnambool, page 10 Shire of Mortlake, page 12 TRANSCRIPTION OF THE ADDRESS TO QUEEN VICTORIA – “May it please Your Majesty, We Your Majesty’s most dutiful and loyal subjects, the representatives of the Municipal Government of the entire Colony of Victoria, humbly approach Your Majesty with earnest assurances of our attachment and devotion to Your Majesty’s Throne and person. We beg to offer to Your Majesty respectful and heartfelt congratulations on completion of the 60th Year of Your Majesty’s reign and to express our grateful recognition of the beneficent influence exercised by You as our Queen during that long period. We are proud of the honour that united, we form the Colony which bears Your Majesty’s name and the unity of this, our expression of congratulation and thankfulness, is truly typical of the united love of the people of this Colony for You as our Queen and for our Nation. With devout thankfulness to our Almighty God for wisdom, guidance and strength vouchsafed in You as our Sovereign, and for unexampled blessings bestowed upon us Your people, we offer earnest prayer that the continuance of Your Majesty’s reign may be a season of peace amongst the Nations of the World and of closer and still happier kinship between the many and wide unretruding sections of our Empire. As witness, the Corporate Seals of the 208 Municipalities of the Colony of Victoria. This 21st day of June 1897.”This facsimile album is significant for its association with early Australian history, the influence of the British Monarch over its Colony, and the establishment, growth and extent of the Colony of Victoria. The album gives a summary of a set year and the statistics of each Municipality. This gives added significance to the history of South-West Victoria, including Warrnambool, allowing a comparison of then and now. The album's inclusion of the Address to Your Majesty shows the respect of the people of Victoria towards the British Monarchy.Book, hard cover, bound in black leather with gold embossed title and border on the front cover, gold lines top and bottom of spine and gilt edged pages. Inside covers are lined in white embossed fabric. Twenty-five pages are all thick, cream coloured card with a rectangular border in the centre of each page. Attached inside the boarders are black and white copies of illustrations and text. A green printed label is attached inside the back cover.“SANDS & Mc DOUGALL LIMITEDN/Manufacturers/MELBOURNE”flagstaff hil, warrnambool, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, queen victoria, diamond jubilee, 60th anniversary, album, municipalities of victoria, colony of victoria, 1897 statistics of victoria, sands & mcdougal, facsimile album, australian history, victorian history, historical document, address to your majesty, address to queen victoria, victoria queen of britain, queen of the united kingdom, 60th anniversary of reign, 1819-1901, jubilee 1897, 208 municipalities, seals of victoria, statistics in victoria 1897, presentation album, british monarchy

Professor Alan Merry commissioned the work from New Zealand artist Heke Collier as a gift to the College at his retirement from Council. This artwork was carved by Heke Collier in May-July 2016. It is made from native New Zealand Rimu timber. Heke named this carving Mauri Ora which translates to vitality, well-being or the healing life-force. Tihei Mauri Ora (breath of life) is a well-known Māori saying that was uttered by the first human being. Māori believe that all people and all things have mauri. This carving symbolises the many shapes and forms of mauri with reference to the Māori creation story, and the spiritual and natural worlds. Māori refer to the heavens as Ranginui the sky-father and according to the Māori creation story, Ranginui was pressed against Papatūānuku the earth mother. Their children did not like living in the cramped, dark space between them. One of their sons Tāne separated Ranginui and Papatūānuku to allow light and life into the world. The central male figure carved into Mauri Ora (above) is Tāne. To his right (far right) is his mother Papatūānuku and to his left (far left) is his father Ranginui. Papatūānuku gives birth to all things including human kind and provides the physical and spiritual basis for life. The takarangi (spiral) design in the carving (to the left of Tāne) symbolises the life cycle. Whenua, the word for land also means placenta - organ that nourishes the baby in the womb. Women are associated with the land (whenua) because the land gives birth to people and so do women. In tribal history women have had influence over land and men. Papatūānuku is depicted in the carving to the right of Tāne. Ranginui played a pivotal role in the birth of the sun, moon, planets, stars and constellations – collectively called Te Whānau Mārama (the family of light). Human life and knowledge were said to originate in the realm of Ranginui. Tāne ascended the heavens to retrieve three baskets of knowledge: te kete-tuatea (basket of light), te kete-tuauri (basket of darkness) and te kete-aronui (basket of pursuit). Ranginui is depicted in the carving to the left of Tāne. Tāne had many different roles, and he was given different names to reflect these roles. He is called Tāne-mahuta as god of the forest, Tāne-te-wānanga as the bringer of knowledge, and Tāne-te-waiora as the bringer of life, prosperity, and welfare. His teachings and knowledge are relevant in contemporary times, and the cell-phone carved into his left hand represents this. Tuatara feature in the Māori creation story and some tribes view Tuatara as kaitiaki (guardians) of knowledge. Given that they have lived for more than 220million years. There are birds or manu surrounding Tāne in the carving, who represent Tane’s voice or the voice of the forest. The flax or harakeke depicted in the carving represent the family unit and reinforce the importance of kinship ties. There are plants, ferns, and birds carved into Mauri Ora play an integral role in the life-cycle which represent rongoa Māori or Māori medicine. Traditional Māori carving in Rimu, a native New Zealand wood, with paua insets.merry, alan, anzca council, collier, heke, kaiwhakairo, master carver, rimu

Mediating conflict in the age of Native Title Peter Sutton (The University of Adelaide and South Australian Museum) Mediators have played roles in managing conflict in Aboriginal societies for a long time. This paper discusses some of the similarities and differences between older customary mediator roles and those of the modern Native Title process. Determinants of tribunal outcomes for Indigenous footballers Neil Brewer, Carla Welsh and Jenny Williams (School of Psychology, Flinders University) This paper reports on a study that examined whether football tribunal members? judgments concerning players? alleged misdemeanours on the sporting field are likely to be shaped by extra-evidential factors that disadvantage players from Indigenous backgrounds. Indigenous and non-Indigenous Australian Football League (AFL) players, matched in terms of their typical levels of confidence and demeanour in public situations, were interrogated in a mock tribunal hearing about a hypothetical incident on the football field. The specific aim was to determine if the pressures of such questioning elicited behavioural differences likely to be interpreted as indicative of testimonial unreliability. Mock tribunal members (number = 103) then made judgments about the degree to which a number of behavioural characteristics were evident in the players? testimonies. Under intense interrogation, Indigenous players were judged as presenting less confidently and displaying a greater degree of gaze aversion than non-Indigenous players. These behavioural characteristics are commonly ? and inappropriately ? used as cues or heuristics to infer testimonial accuracy. The paper discusses the implications for Indigenous players appearing at tribunal hearings ? and for the justice system more broadly. Timothy Korkanoon: A child artist at the Merri Creek Baptist Aboriginal School, Melbourne, Victoria, 1846?47 ? a new interpretation of his life and work Ian D Clark (School of Business, University of Ballarat) This paper is concerned with the Coranderrk Aboriginal artist Timothy Korkanoon. Research has uncovered more about his life before he settled at the Coranderrk station in 1863. Evidence is provided that five sketches acquired by George Augustus Robinson, the former Chief Protector of Aborigines, in November 1851 in Melbourne, and found in his papers in the State Library of New South Wales, may also be attributed to the work of the young Korkanoon when he was a student at the Merri Creek Baptist Aboriginal School from 1846 to 1847. Developing a database for Australian Indigenous kinship terminology: The AustKin project Laurent Dousset (CREDO, and CNRS, Ecole des Hautes Etudes en Sciences Sociales), Rachel Hendery (The Australian National University), Claire Bowern (Yale University), Harold Koch (The Australian National University) and Patrick McConvell (The Australian National University) In order to make Australian Indigenous kinship vocabulary from hundreds of sources comparable, searchable and accessible for research and community purposes, we have developed a database that collates these resources. The creation of such a database brings with it technical, theoretical and practical challenges, some of which also apply to other research projects that collect and compare large amounts of Australian language data, and some of which apply to any database project in the humanities or social sciences. Our project has sought to overcome these challenges by adopting a modular, object-oriented, incremental programming approach, by keeping metadata, data and analysis sharply distinguished, and through ongoing consultation between programmers, linguists and communities. In this paper we report on the challenges and solutions we have come across and the lessons that can be drawn from our experience for other social science database projects, particularly in Australia. A time for change? Indigenous heritage values and management practice in the Coorong and Lower Murray Lakes region, South Australia Lynley A Wallis (Aboriginal Environments Research Centre, The University of Queensland) and Alice C Gorman (Department of Archaeology, Flinders University) The Coorong and Lower Murray Lakes in South Australia have long been recognised under the Ramsar Convention for their natural heritage values. Less well known is the fact that this area also has high social and cultural values, encompassing the traditional lands and waters (ruwe) of the Ngarrindjeri Nation. This unique ecosystem is currently teetering on the verge of collapse, a situation arguably brought about by prolonged drought after decades of unsustainable management practices. While at the federal level there have been moves to better integrate typically disparate ?cultural? and ?natural? heritage management regimes ? thereby supporting Indigenous groups in their attempts to gain a greater voice in how their traditional country is managed ? the distance has not yet been bridged in the Coorong. Here, current management planning continues to emphasise natural heritage values, with limited practical integration of cultural values or Ngarrindjeri viewpoints. As the future of the Coorong and Lower Murray Lakes is being debated, we suggest decision makers would do well to look to the Ngarrindjeri for guidance on the integration of natural and cultural values in management regimes as a vital step towards securing the long-term ecological viability of this iconic part of Australia. Hearts and minds: Evolving understandings of chronic cardiovascular disease in Aboriginal and Torres Strait Islander populations Ernest Hunter (Queensland Health and James Cook University) Using the experience and reflections of a non-Indigenous clinician and researcher, Randolph Spargo, who has worked in remote Aboriginal Australia for more than 40 years, this paper tracks how those at the clinical coal-face thought and responded as cardiovascular and other chronic diseases emerged as new health concerns in the 1970s to become major contributors to the burden of excess ill health across Indigenous Australia. The paper cites research evidence that informed prevailing paradigms drawing primarily on work in which the clinician participated, which was undertaken in the remote Kimberley region in the north of Western Australia. Two reports, one relating to the Narcoonie quarry in the Strzelecki Desert and the other concerning problematic alcohol use in urban settings.maps, b&w photographs, colour photographs, tablesstrzelecki desert, native title, timothy korkanoon, merri creek baptist aboriginal school, austkin project, coorong, lower murray lakes district, south australia, indigenous health

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

Used by the Mah Meri people, Kuala Langat, Selangor (Malaysia), 1936. While Malaysian, this blow-gun is analogous to that used by Indigenous groups from South America with curare. The gun is of bamboo, with a highly polished inner tube of the same. The darts are reeds, made directional by knobs of a tudor wood, with poison made from the ipoh tree and the Strychnos vine The blowpipe examined in this report consists of a long bamboo tube with engraved floral motifs on the outside and a second bamboo tube inside. The mouthpiece is attached to the inner tube and the whole piece can be removed from the outer casing. There is a quiver, filled with darts, a small poisons receptacle, and a single dart and hollow bamboo tube, stored outside the quiver. The objects were donated as a whole to the museum in 1948 by Dr Thomas Edward Marshall. The engravings on the outer case originate from the Mah Meri community in Kuala Langat, Selangor, Malaysia. The floral ‘motif is of a vine with small incisions to reflect the properties/identity of the plant (poisonous/harmful)’. These motifs are generally handed down through the generations and can be used for kinship identification. They are also believed to enhance the performance of the blowpipe. The outer casing is made up of several pieces of bamboo fused together. Broken or damaged blowpipes were not discarded. Broken sections of a pipe could be removed and replaced as required, and the observably different bamboo sections suggest this has taken place at some point. Sap from the perah tree is used to seal or glue the pieces together and the glue is reversible by heating. The Mah Meri created a poison from the ipoh tree for use in hunting. The poison acted swiftly to kill the animal and did not result in secondary poisoning. The way in which the Mah Meri hunted is analogous with other blowpipe hunting practices elsewhere in the world. Blowpipe hunting practices represent a starting point for the introduction of standardised muscle relaxants into surgery during the 20th Century. In parts of South America, plant poisons were used to tip the darts and kill prey. These poisons are known as curare. The crucial ingredient in curare was Chondrodendron tomentosum root. Raw curare formed the basis for Intocostrin, the first standardised, mass produced muscle relaxant. The introduction of muscle relaxants dramatically changed surgery, allowing for more precise surgery and better patient outcomes. Bamboo blowpipes can be found in many museum and heritage collections, particularly those with strong colonial origins or influence. Blowpipes from Borneo seem to be well represented, along with those from Guyana. Blowpipes from Malaysia appear to be less common. More research is required to establish the rarity or representativeness of the blowpipe. Ownership of the blowpipe can be traced back from the museum to Dr Thomas Marshall. It has also been established the blowpipe’s point of origin is among the Mah Meri people of Kuala Langat, near Kuala Lumpur. There is no information regarding the way in which Marshall came into possession of the blowpipe. Provenance cannot be fully established. Despite these difficulties, the blowpipe represents a full set of hunting implements. It is accompanied by a quiver, also decorated with a floral motif, a set of bamboo darts, and a poison receptacle. The quiver also has a waist strap which enabled the owner to strap it to themselves, preventing its loss while hunting. Each object within the set is in good condition, although the inner tubing is beginning to split lengthwise and should not be removed from its outer casing. While the blowpipe and accompanying objects are not of South American origin, the techniques and poisons used are analogous and this object has high interpretative capacity. Hollow bamboo blowpipe with mouthpiece at one end. Two different types of organic fibre have been used at difference points along the shaft to secure different segments of the blowpipe. The item consists of two tubes a thin and unpolished inner tube that has degraded and can no longer be removed, and a polished and decorated outer casing. The outer casing is made up of different sections of polished bamboo, some pieces have developed a deep red hue which is likely the result of prolonged polishing and regular heating over many years, other sections are a lighter yellow indicating that they are newer pieces of bamboo. The entire outer tube is covered in a varied sequence of genomic patterns. The exact meaning of these patterns is unknown however they are passed down through family lineage, the exact family of origin is unknown. Connected to the mouthpiece if it is removed from the inner casing is a piece of cloth with the numbers 2241 written in black ink, their purpose is unknown.curare, malaysia, bamboo

One of the struggles between East and West is taking place in South Vietnam, an area whose culture has been virtually unknown to scholars. The author has used the small village of Khanh Hau, in the Mekong River delta southwest of Saigon, as a microcosm for the study of the rural physical setting, the beliefs and customs of the several religions that exist here side by side, the kinship and family pattern, the crops and agricultural methods, the economic, administrative, the legal systems, and the socioeconomic structure and mobility.ethnology -- vietnam, anthropology, cultural, mekong river, khanh hau

Technical linguistic grammar based on historical and some contemporary sources of Yorta Yorta and the closely related Yabula Yabula language. Includes Yorta Yorta-English vocabulary and English-Yorta Yorta finder list.word listsyorta yorta, bangerang, yabula yabula, ngarimoro, murray goulburn, yeilima, grammar, luise hercus, sharon atkinson, e.m. curr, kinship relations, historiography

Words and phrases in Wathaurong.maps, word lists, colour illustrationswathaurong, pronunciation, place names, kinship terms, feelings, body parts, country, animals, weather, counting

Words and phrases in Gunai.maps, word lists, colour illustrationsgunnai, gunai, pronunciation, place names, kinship terms, feelings, body parts, country, animals, weather, counting

Words and phrases in Keerray Woorroong.maps, word lists, colour illustrationskeerray woorroong, pronunciation, place names, kinship terms, feelings, body parts, country, animals, weather, counting

Words and phrases in Taungurung.maps, word lists, colour illustrationstaungurung, pronunciation, place names, kinship terms, feelings, body parts, country, animals, weather, counting

The kit is designed for the general public, teachers and students, to give an understanding of Australian Indigenous people and culture and to break down stereotypes that are common in the school system and the wider community. The information presented is about the cultural, spiritual, economic and religious aspects of pre-contact societies. The impact of invasion on traditional societies and the post-colonial history of Australian Indigenous people is explored.Maps, b&w illustrations, b&w photographs, colour photographsculture, history, john batman, batman treaty, coranderrk mission, koorie culture, lake condah mission, kinship systems, aboriginal art, dreaming stories, kulin, gunai/kurnai, mara, wotjobaluk, wudjubaluk, koori