No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
What Remains? Reconciling Repatriation, Aboriginal Culture, Representation and the Past
Abstract
This paper uses the repatriation and ceremonial reburial of Indigenous remains to La Perouse, an Indigenous community in Sydney, as a lens through which to examine the cultural politics of representation and recognition that are central to contemporary Aboriginal identity construction. The return of the skeletal remains of 21 individuals highlights the role that representative bodies - past and present, individual and organizational - play in engagements between the State and Aboriginal people. Heralded by some as a sincere sign of reconciliation and treated as suspect and misguided by others, the reburial produced diverse responses from both Aboriginal and non-Aboriginal people alike. Speakers at the repatriation focused on righting the wrongs of the past, reconciliation, and moving forward in cooperation, suggesting the redemptive significance of these events. Among Kooris at La Perouse, debates about community, representation, and belonging expose the ways that Aboriginal people and communities operate through, against, and beyond 'whitefella' structures of recognition to define who they are and what their culture is.
... The legacy left by colonialist practices and imperialism is one that reverberates through history with implemented notions of superiority. Global debates surrounding the patrimony of Aboriginal collections in formerly colonized states have largely been centred on both political and moral reasoning for their return (see Dongoske, 2000;Fforde, 2002;Lambert-Pennington, 2007;Riding In, 2000;Thornton, 2004;Turnbull, 2004). This project is situated within a global atmosphere of postcolonial resistance and decolonization. ...
... However, assuming that repatriation merely exists as a matter of rights or as an anticolonial act is an insufficient perspective to take, and a deeper sense of connection and mourning of the dead can be to what they view as an atrocious deed, when these remains were unearthed, collected and studied. The practice of First Nations to disinter their dead is not the norm, so often repatriation serves as an unprecedented production informed by a history of colonization, marginalization, and the struggle for recognition among First Nations and indigenous communities (Krmpotich 2008;Lambert-Pennington 2007;Nahrgang 2002). Thus the process of return and reburial is a complex combination of traditional knowledges and contemporary subjectivities and practices. ...
... The loss felt through the incredible decimation of Indigenous populations, languages and traditions through disease, colonization and assimilation practices has reverberated through generations, and has often left younger generations with limited knowledge of ceremonial practices and the sense of community that is grounded in cultural traditions and language. Repatriation, as a form of cultural renewal, then becomes more than a mere process of delivering boxes to communities for political preening (Lambert-Pennington, 2007); rather, it is a significant affective force on identity and heritage that must also be considered. ...
This case study considers the case-by-case approach to return in Canada. I worked to document the history of the Rickley collection from the University of Windsor, from excavation to reburial, in the hopes that it may inform the construction of a local protocol for the community of Walpole Island First Nation. The Rickley collection was excavated in southwestern Ontario in the mid-1970s and has recently been returned from the University of Windsor. Using an engaged approach to research I interviewed five individuals who were deeply involved in these discussions. Themes that arose from these discussions detailed significant features of the repatriation process that any official protocol must account for. In seeking to further local knowledge of repatriation procedure today, I also examined repatriation statements and consider colonial relationships of power that continue to structure these relationships. This study indicates that meaningful re-evaluation of policies may be needed.
... An extensive archeological and allied literature exists regarding many ethical issues associated with human remains [13][14][15] including such contentious and still current matters as the repatriation of the skeletal remains of indigenous people taken in the past by colonial powers for study and display. Recent legal and moral arguments for repatriation (primarily from European museums) of human remains collected during the colonial-era from African, Australian Aboriginal and Oceanic peoples have become quite prevalent [16][17][18][19]. Though this significant issue continues to attract attention, it exists outside the scope of this paper. ...
... In addition, several other culturally significant artifacts were purchased in December, 2013, by the Annenburg Foundation, also in Paris, but have since been repatriated [66]. Although human remains were not involved in the Hopi auctions, if the West The mainly nameless and faceless dead: an exploratory study African specimens discussed above were bought for purposes of repatriation, it would be an unusual act for a private collector to carry out, as opposed to museums that might eventually repatriate if pressured [19]. ...
This paper represents an exploratory study of what is known about the current global trade in human remains, and in particular, specimens from archaeological or ethnographic contexts, regardless of which source countries they derive from and where they are destined. The paper is in four parts. In Part 1, we explain how the analysis of human remains forms an important component of archaeological research, and why looting activity at burial sites prejudice this research. In Part 2 we review the existing and relevant archaeological, ethnographic and criminological literature on the subject while in Part 3 we describe our own research into the online trade in human remains, both licit and illicit. To assess the current global prevalence and distribution of public and private dealers in human remains, keyword searches on common search engines (Google, Yahoo, Bing), and online sites like eBay and Amazon were conducted. In Part 4 we draw some conclusions about our research and point in particular to various policy and law reform issues which require further consideration and study.
... The most well-known of these is the "Happy Valley" settlement in Sydney's La Perouse, established in 1930 close to the local Aboriginal mission. 74 Recollecting on his own experiences of surviving the hard times of the Depression, Mick Masson describes these settlements as by and large destitute places, built out of whatever materials were on hand or from the tip, but within which men, women and children forged strong community ties in their time of great need. 75 Describing the La Perouse settlement in 1933, the Sydney Morning Herald stated it was "made for the most part of scraps, usually galvanised iron, they are not a pleasant sight." ...
This paper examines the interconnections between the history of homelessness and the history
of labour in Australia. Taking a purposeful broad scope, focusing on the nineteenth and early
twentieth centuries, the paper explores the ways in which homelessness is central to the
history of work and labour. Drawing on the mythology attached to the swag and swagmen
in Australian popular culture as its starting point, this paper demonstrates the need to
understand the diverse experiences and meanings of homelessness – across specific contexts
and times – as connected to the shifting cultures and practices of work, and associated gender
and race relations in Australia’s settler colonial context.
... As much of the coherence and force of pre-contact Indigenous tradition was broken in the bloody settlement era, Aboriginal social life in NSW was reshaped in conditions of confinement, social density, inferiorisation and material deprivation. However, cultural elaborations such as Sider documented on Indian reservations (1987: 18) have their equivalents on the Australian Aboriginal missions, cattle station camps and fringe camps (Beckett 2004;Cowlishaw 2004;Lambert-Pennington 2007;Heil & Macdonald 2008). While colonisation is popularly seen as standing in some kind of contradictory relationship to 'having' Aboriginal 'culture', the colonial era is not only of cultural destruction. ...
This second part of Mythologising Culture examines the responses of Aboriginal people in western Sydney to the valorizing of Aboriginality by the Australian nation. As Aboriginal culture has become the object of restitution, regret and reconciliation, Aboriginal people are being called upon to represent and produce Culture in iconic forms such as painting, dancing and other performances and representations. These activities, often depicted as remedial, are seldom initiated and controlled by Aboriginal people, but rather disturb cultural adjustments and established social relations. I discuss a range of responses elicited by these postcolonial activities, from enthusiastic embrace to the rejection of state sponsored culture. Further, I consider the structural implications of suburban Aborigines being offered the chance to distance themselves from the anonymous suburban poor.
... In the past 20 years, numerous edited volumes have reported on the many case studies written from the with not for perspective (e.g., Derry and Malloy 2003;Little 2002;Little and Shackel 2014;Merriman, ed. 2004;Nassaney and Levine 2009;Shackel and Chambers 2004) and have considered the empowerment of specific communities (e.g., Ashmore et al.2010;Atalay 2012;Brighton 2011;ColwellChanthaphonh and Ferguson 2008;Lambert-Pennington 2007;Warner and Baldwin 2004). One project where both sorts of approaches were explored was McDavid's research at the Levi- Jordan Plantation that sought to be reflexive, multivocal, inter- active, and contextual (McDavid 2004b:42), framing the work in an explicitly post-processual framework. ...
This paper serves a dual purpose. First it is an introduction that aims to frame a set of papers that describe and discuss the process of co-creation in a variety of archaeological projects. We discuss the challenge of community engagement in public archaeology and offer co-creative practice as a method for improving our relationships with descendant communities and the general public. We begin by providing a definition of public archaeology and a brief overview of its evolution over the last few decades. Second, we discuss co-creation’s origins and utilization in the museum and business sectors, where the process is applied to address challenges similar to those archaeologists face. We then demonstrate how co-creation fits into the public/applied archaeological framework. We argue that co-creation must be both co (that is, share power in some way) and creative (that is, not just do the same things better, but do something new). Within this framework, we discuss how co-creation aligns with and informs current trends in public archaeology practice drawing from the case studies included in this issue. We conclude that co-creation has an important place on the collaborative continuum and can help our discipline become more responsive to the needs of our many publics.
... At the same time as Aboriginal traditions -such as indulgent child-rearing and sharing of resources 4 -are being held responsible for social distress (Merlan 2010;Peterson & Taylor 2002;Sutton 2009), a form of 'traditional culture' is being embraced by the nation for its own redemption, as evident in federal and state parliaments, in universities, colleges and schools, museums, and in legislation and policy documents. At these and other sites, elaborate respect is paid to an abstract Indigeneity, which individual Aboriginal people are called upon to represent (Batty 2007;Lambert-Pennington 2007). 'Culture' is thus part of government projects that have specific, systematic yet paradoxical effects on the self-imaginings and political action available to Indigenous people in varied circumstances. ...
This essay proposes that a fundamental arbitrariness and absurdity at the heart of culture becomes visible in times of radical social change. As the Australian nation attempts to celebrate and revive Aboriginal Culture, and institutions call upon culture to remedy Aboriginal ills, Aboriginal traditions are also being held responsible for present distress and social disorder. However, some Aboriginal people are also developing new relationships with ‘their culture’, taking up opportunities to refashion or construct identities that are free of ancestral power, and encouraging new forms of subjective identification, social recognition, and self‐assertion. Equivalent processes are explored in remote and suburban Australia at semiotic, political, and social levels.
Résumé
Le présent essai postule que les périodes de changements sociaux radicaux dévoilent l'arbitraire et l'absurdité fondamentaux qui se nichent au cœur de la culture. À l'heure où la nation australienne tente de mettre en lumière et de ranimer la Culture Aborigène et où les institutions en appellent à la culture pour remédier aux maux des Aborigènes, les traditions aborigènes sont aussi tenues responsables de la détresse et des désordres sociaux actuels. Certains peuples aborigènes sont cependant en train de tisser de nouveaux liens avec « leur culture » en profitant des occasions de remodeler des identités dégagées du pouvoir des ancêtres et en favorisant de nouvelles formes d'identification collective, de reconnaissance sociale et d'affirmation de soi. L'auteure explore des processus équivalents, au niveau sémiotique, politique et social, dans les zones isolées et suburbaines d'Australie.
This article addresses the establishment of the National Resting Place, a new Australian cultural institution designed to perform a vital role in the care of Ancestral Remains. Exploring the history of why there are, and have been, many thousands of Ancestral Remains in Australia that need to be repatriated, reburied or cared for as a community determines, this article demonstrates the physical and cultural harm caused to Indigenous people through the cultural and professional practices of scientists, anatomists, and collectors throughout the main era of collecting, highlighting how the methods and norms of collecting in this era led to a lack of provenance and other identifying information for many Ancestral Remains. The article identifies the challenges of repatriation in the Australian context and discusses the emergence of a new model, the National Resting Place, to provide an Indigenous‐centred response to the care of Ancestral Remains in Australia.
This article analyses three cases of repatriation of human remains by French public museums in order to critically examine the difficulties in the changing institutional practice. It critically ssesses the statutory and administrative processes that have been used to repatriate human remains and identifies the difficulties that have been and are mostly still encountered. Firstly, it evaluates the public/private conundrum of ownership of human remains in French law, which explains why Parliament had to intervene to facilitate the repatriation of remains in public museum collections, whereas a private society could repatriate the skulls of chief Ataï and his doctor to New Caledonia without legal difficulties. Secondly, it reviews the need for parliamentary intervention for the repatriation of the remains of Saartjie Baartman to South Africa and several Mokomokai to New Zealand. Finally, it criticizes the administrative deadlock that has prevented the development of a repatriation practice that could have b en established after the successful repatriation of the remains of Vamaica Peru to Uruguay. Unfortunately, the process has remained opaque and ineffective, owing to a variety of factors; in particular the ambiguity regarding the role of the Commission scientifique nationale des collections, which is set to be abolished and whose role will be undertaken by the Haut conseil des Musées de France, and a lack of political, financial, and structural support from the Ministry of Culture. Until these shortcomings are addressed and clear criteria for repatriation are drawn up, it is unlikely that France will develop a coherent, transparent, and effective process for the repatriation of human remains.
In this article, I discuss how returns of Ancestral Remains of Indigenous Australian communities from overseas museums and other scientific institutions since the early 1990s have occurred in the context of changing Australian government repatriation policies and practices. The article then highlights how the past three decades have seen numerous instances of the return of Ancestral Remains to their community proving difficult and stressful because of the loss of ancestral lands, life-ways and the experience of colonial subjugation. As I explain, returning the dead has challenged the living by requiring them to address questions of authority, power and historical legacies of colonialism, notably in the case of those communities seeking the restoration of ownership of their ancestral country within the framework of Australia’s current national and state land laws.
Ethnographic research concerning Aboriginal social life in the earlier settled areas of the continent has formed a minor strand within the body of Australian anthropological research. Yet these studies speak directly to the current national discourse concerning distressing conditions in many Aboriginal communities in the north. The kind of anthropology generated in South East Australia has always sought to do more than simply depict particular collective worlds—it also addresses how they are made, particularly in conditions of upheaval, relocation and engagement with state institutions and the nation's ideologies. By drawing attention to one kind of border, that between cultural/social worlds we hope to overcome another boundary, that between ethnographies of the north and the south. To this end, we draw attention to the process of boundary making that has been a crucial dynamic within the changing historical and social configurations that have shaped Aboriginal experiences of the social world. Thus, instead of reporting on the significance of cultural characteristics, this collection shifts attention to relationships with others, with the state and the encompassing society.
Aboriginal people in Australia construct their identities in relationship to a state and public imaginary that places primacy on celebrating and preserving “traditional culture” and in turn regularly fails to recognize the impact of colonial history, state constructed definitions, and indigenous modes of identification. For Kooris in the suburban Sydney community of La Perouse, claiming and legitimating Aboriginality can be particularly challenging; they are suburban rather than urban or rural, neither assimilated nor traditional, and Black, but always suspect of being White. This article examines how urban Aboriginal identity is negotiated among/between Aboriginal people and the socio-political conditions that make this negotiation necessary, desirable, but sometimes risky. I explore the ways in which Kooris variously asserted their Aboriginality through their bodies, practices, and politics along a continuum of identity construction. I argue that Kooris move between affirming cultural belonging and differentiating between indigenous cultural styles, histories, and geographies. I suggest how constructions of intra-Aboriginal sameness and difference take us behind the veil of recognition and allow us to consider Aboriginal identity constructions as forms of indigenous knowledge production that can reproduce, speak back to, and sometimes shift, the geographic, racial, political, and cultural boundaries that underlie prevailing state policies and popular ideas about Aboriginal cultural identity and authenticity.
In this article, I examine the recent emergence in Australia of two small, and now regularly enacted, rituals: Acknowledgments and Welcomes to Country. These are expressions of recognition, or response to perceived neglect and injustice. Recognition has become a global theme, part of a broader politics of reparation focused on indigenous and other colonized and subordinated peoples, and includes practices of apology and reconciliation. In Australia, recognition implies expansion the of relationship between categories of people who have been on unequal, distant, and (at some levels) negligible terms as settlers and natives, colonizers and colonized. Practices of recognition are therefore ambiguous: What is to be recognized, and how is recognition to proceed? Here I consider these rituals and their putative origins, structure, content, variations, and affect of participants and audiences. Both rituals cast recognition in ways that continue recent decades of national emphasis on indigenous emplacement, judgments concerning originariness, and authenticity; Welcomes also recast relations in terms of a host-guest framework. The emergence of these rituals fosters new kinds of indigenous public expression and receptions of recognition as well as some standardization of both. It is an indication of change, as well as of its limits in indigenous-nonindigenous relationships.
In western Sydney, I found an extreme version of what I propose is a national Aboriginal mythopoeia, that is, a powerful system of beliefs and practices in relation to Aboriginal people and culture. A reified Aboriginal culture is promoted at institutional sites and in reconciliation discourses that evokes the presence of something precious and mysterious that must be re-read into local Aboriginal people, but which assiduously avoids their actual circumstances and subjectivities. The awkward relationships and avoidances evident in a western Sydney reconciliation group are posited as a benign example of this mythology, born of a ‘sentimental politics’ of regret and reparation at work in Australia. Unity between the state and civil society is evident here, thus requiring an analysis that goes beyond a critique of government policies and programmes as intentional and rational, and grasps the nature of the widespread desire for Aboriginality. Through ethnographic attention to the actual relationships of Indigenous people and others, anthropologists can avoid being complicit in this regressive, separatist construction.
The book provides a comprehensive study of the Dhan-gadi, an indigenous people of the north coast of New South Wales, Australia. The study provides detailed observations that bring alive the contours of crude racism, as well as the more subtle expressions of paternalism, bureaucratic social control and educational and economic marginalisation. Moving from the forms of colonial subjection to the widespread monitoring and surveillance of the modern state and its agencies, the research combines the personal insights of the members of the Dhan-gadi community through the extensive fieldwork research.
The governmentality literature's focus on mentalities of rule, and its aversion to sociological analysis, tends to produce a programmatic vision of governance. From this perspective, politics appears primarily as a mentality of rule, and resistance appears primarily as a negative – as a source of programme failure. This paper explores aspects of Australian policies of self-determination for Aboriginal peoples, in order to examine ways in which resistance (in the form of indigenous governance) plays a constitutive role in the formation of rule. Government and resistance articulate, mingle and hybridize, so that resistance cannot readily be thought of as external to rule. In this way, liberalism's governmental relations with resisstance are characterized by incorporation of resistant, ‘indigenous’, governances. In turn, this is a source of its innovativeness and flexibility, becoming part of its strategy of government at a distance. However, this incorporation creates tensions and contradictions within the liberal project itself, instabilities which cannot be reduced to the status of external sources of programme failure.
List of Illustrations Acknowledgments Chapter One. Opening Chapter Two. Blood, Culture, and Race: Cherokee Politics and Identity in the Eighteenth Century Chapter Three. Race as Nation, Race as Blood Quantum: The Racial Politics of Cherokee Nationalism in the Nineteenth Century Chapter Four. Law of Blood, Politics of Nation: The Political Foundations of Racial Rule in the Cherokee Nation, 1907-2000 Chapter Five. Social Classification and Racial Contestation: Local Non-National Interpretations of Cherokee Identity Chapter Six. Blood and Marriage: The Interplay of Kinship, Race, and Power in Traditional Cherokee Communities Chapter Seven. Challenging the Color Line: The Trials and Tribulations of the Cherokee Freedmen Chapter Eight. Closing Notes Bibliography Index
Anthropology is today in search of a public voice for communicating its knowledge, insights, and understanding to a broad public audience. One of the key historical voices of anthropology, the museum, has grown increasingly silent as it struggles with issues of power in the representation of Native peoples and the burden of large, dated collections of material culture. The potential remains for the museum to regain its role as a voice for anthropology by ceding power and easing its overwhelming dependence on the material objects of culture. Museums with a focus on public learning can serve as forums for bringing the full range of anthropological endeavor to a wide and diverse audience, Reintegrating museums into anthropology will require changes in both sides of the relationship: academic anthropology will have to accept museums as a critical vehicle for public communication; and museums will have to commit to significant changes in curatorial responsibilities, exhibits, and collection practices.
Excitable Speech: A Politics of the Performative inquires into the status of speech as conduct from the perpective of social theories of discourse. In a critical encounter with the work of Catharine MacKinnon and Mari Matsuda, this text asks whether and under what conditions hate speech and pornography can be considered "performative", and in what sense. Following the work of J.L. Austin, this work argues that there are at least two ways of construing the performativity of such expressions: (a) as perlocutionary and, therefore, producing a possible set of effects, and (b) as illucotionary and, therefore, as conduct itself. MacKinnon tends to construe pornographic harms as illocutionary, and Excitable Speech offers arguments against this construal. The book offers a theory of speech acts within the context of a doctrine of interpellation, derived from Althusser. According to this view, the names that persons are called are discursive occasions not only for social existence, but also for the possibility of the subversion of injurious utterances within discourse. Cases considered include R.A.V. v. St. Paul, Wisconsin v. Mitchell, the military regulations on homosexual conduct and expression. The book argues that the conflation of speech and conduct can work tactically in favor of sexually conservative public policy, and that regulation of injurious speech offers ambivalent consequences for policies that seek to redress racial discrimination. It also offers a way to think about the interpellative force of injurious speech through an account of the speech act that has both deconstructive and social dimensions.
The following compilation of historical manuscript and published material relating to the Illawarra and South Coast Aborigines for the approximate period 1770 to 1900 aims to supplement that contained in the author's Illawarra and South Coast Aborigines 1770- 1850 (Wollongong University, 1990). The latter was compiled in a relatively short 18 month period between 1988 and 1989, and since then a great deal of new material has been discovered, with more undoubtedly yet to be unearthed of relevance to this study. As a result the present document contains material of a similar nature to that in the 1990 work, with an added emphasis on items from the period 1850 to 1900. Also included are bibliographic references which bring up to date those contained in the previous work. All told, some 1000 pages of primary sources and references to published works are now available on the Illawarra and South Coast Aborigines for the approximate period 1770 to 1900, though an attempt has been made to include items from this century which outline some of the history of the central Illawarra and Shoalhaven Aboriginal communities. Important documents reproduced in this volume included blanket issue returns from the period 1827-30; index entries concerning Illawarra and South Coast Aborigines taken from the Colonial Secretary's Correspondence and Aboriginal Protection Board files at the Archives Office of New South Wales, covering the period 1868-1900; 1820s material from the Alexander Berry Papers (Mitchell Library), including references to his collecting of Aboriginal skulls; dreaming stories from various sources; reports of the Lake Illawarra Aboriginal Mission from the turn of the century; and references to the Coomaditchie Reserve at Port Kembla, which survives to this day. References to numerous published and unpublished archaeological reports are also included. An alphabetical listing of over 2100 Illawarra and Shoalhaven Aboriginal words compiled from historic references is included as an appendix.
History, Power, and Identity: Ethnogenesis in the Americas, 1 942-1 992. Iowa City: University of Iowa Press. HOWITT, A.W. 1904. The Native Tribes of Southeast Australia
- J Hill
HILL, J. 1996. History, Power, and Identity: Ethnogenesis in the Americas, 1 942-1 992. Iowa City: University of Iowa Press. HOWITT, A.W. 1904. The Native Tribes of Southeast Australia. London: Macmillan.
The Organisation, Language and Initiations Ceremonies of the Aborigines of the South-East Coast of New South Wales
- R H Matthews
- Everitt
MATTHEWS, R. H. and MM Everitt. 1900. The Organisation, Language and Initiations Ceremonies of the Aborigines of the South-East Coast of New South Wales. Journal and Proceedings of the Royal Society of
New South Wales. 34: 262-281.
Indigenous Governance Governing Australia: Studies in Contemporary Rationalities of Government
- O Malley
O'MALLEY, P. 1998. Indigenous Governance. In: D. Mitchell and B. Hindness, eds. Governing Australia: Studies in Contemporary Rationalities of Government. Cambridge: Cambridge University Press.
Ishi's Brain: In Search of America's Last 'Wild' Indian Blood Politics: Race, Culture, and Identity in the Cherokee Nation of Oklahoma. Berkeley: Uni-versitv of California Press Amongst Australian Aborigines: Forty Years of Missionary Work
- O W W Starn
- Company Norton
- C Sturm
- E Telfer
STARN, O. 2004. Ishi's Brain: In Search of America's Last 'Wild' Indian. New York: W.W. Norton and Company. STURM, C. 2002. Blood Politics: Race, Culture, and Identity in the Cherokee Nation of Oklahoma. Berkeley: Uni-versitv of California Press. TELFER, E. 1939. Amongst Australian Aborigines: Forty Years of Missionary Work. Melbourne: Fraser Press. TINDALE, N. 1974. Aboriginal Tribes of Australia: Their Terrain, Environmental Controls, Distribution, Limits, and Proper Names. Berkeley: University of California Press.
Blackfellas,Whitefellas, and the Hidden Injuries of DURKHEIM, E. 1912/1995. The Elementary Forms of Religious Life. New EADES, D. 1976. The Dharawal and Dhurga Languages of New South Wa Aboriginal Studies
- G Cowlishaw
COWLISHAW, G. 2004. Blackfellas,Whitefellas, and the Hidden Injuries of
DURKHEIM, E. 1912/1995. The Elementary Forms of Religious Life. New
EADES, D. 1976. The Dharawal and Dhurga Languages of New South Wa
Aboriginal Studies.
Prin logical Management Plan
- Godden Macky
- Heritage Logan
- Consultants
GODDEN MACKY, AND LOGAN, HERITAGE CONSULTANTS. 2002. Prin
logical Management Plan. Unpublished development proposal.
Frame Analysis: An Essay on the Organization of Exp HAAS, J. 1996. Power, Objects, and a Voice for Anthropology. Current A ment: Special Issue: Anthropology in Public HILL
- E Goffman
GOFFMAN, E. 1974. Frame Analysis: An Essay on the Organization of Exp
HAAS, J. 1996. Power, Objects, and a Voice for Anthropology. Current A
ment: Special Issue: Anthropology in Public
HILL, J. 1996. History, Power, and Identity: Ethnogenesis in the Americas,
Iowa Press.
White Redemption Rituals: Reflections on the Repatriation of Aboriginal Secret-Sac In
- P Batty
BATTY, P. 2006. White Redemption Rituals: Reflections on the Repatriation of Aboriginal Secret-Sac
In T. Lea, E. Kowal, and G. Cowlishaw eds. Moving Anthropology: Critical Indigenous Stud
win: Darwin University Press.
The La Perouse Aborigines: A Study of their Group Life and Assimilation into M tralian Society
- J Beckett
BECKETT, J. ed. 1988. The Past and Present: The Construction ofAboriginality. Canberra: Abonginal Studi
BELL, J. H. 1959. The La Perouse Aborigines: A Study of their Group Life and Assimilation into M
tralian Society. Ph.D. thesis. University of Sydney.
BUTLER 1997. Excitable Speech: A Politics of the Performative. New York: Routledge.
COUNCIL FOR ABORIGINAL RECONCILIATION, 2000. Final report of the Council for Aborigina
ation to the Prime Minister and the Commonwealth Parliament
(http://www.austlii.edu.aU/au/other/IndigLRes/car/2000/l 6/prelimO 1.h
Tracing from Plan Showing Proposed Military Reserve at La Perouse
- S E Perdriau
PERDRIAU, S. E. 1889. Tracing from Plan Showing Proposed Military Reserve at La Perouse. Parish of Botany
County of Cumberland.
The Community Game: Aboriginal Self-Determination at Local Level. A paper delivered to the Indigenous Welfare Economy and CDEP Scheme Conference
- F Peters -Little
PETERS -LITTLE, F. 2000. The Community Game: Aboriginal Self-Determination at Local Level. A paper delivered to the Indigenous Welfare Economy and CDEP Scheme Conference. Canberra: Australian National University, unpublished.
Kamilaroi and other Australian Languages
- W Ridley
RIDLEY, W. 1875. Kamilaroi and other Australian Languages. Sydney, Government Printer.
Prehistory -the Aboriginal Heritage
- Sefton
SEFTON. 1983. Prehistory -the Aboriginal Heritage. In: S. Dovers, (ed). Illawarra Heritage. Wollongong: Environmental Heritage Committee.
Ishi's Brain: In Search of America's Last 'Wild' Indian
- O Starn
STARN, O. 2004. Ishi's Brain: In Search of America's Last 'Wild' Indian. New York: W.W. Norton and Company.
Amongst Australian Aborigines: Forty Years of Missionary Work
- E Telfer
TELFER, E. 1939. Amongst Australian Aborigines: Forty Years of Missionary Work. Melbourne: Fraser Press.