By Ravi De Costa
This significant booklet recovers the lengthy culture of indigenous transnationalism – touch with exterior humans, associations, rules – all through Australia’s historical past from earlier than white cost to the current.
Read or Download A Higher Authority: Indigenous Transnationalism and Australia PDF
Similar nonfiction_2 books
Chronicles the historical past of the Czech Republic and explores lifestyle, politics, and the numerous demanding situations dealing with the rustic because the decline of Communism and the emergence of democracy.
This concise and wonderfully illustrated ebook demonstrates the various roles performed by way of the pony within the lives of the Greeks, from its position in fantasy and early background to its importance as a marker of social prestige and its use in conflict, transportation, video games, and fairs. From their arrival in Greece, before everything of the center Bronze Age (ca.
- Way Ahead: Work Book 1
- Star Trek S.C.E. 66 - Many Splendors - What’s Past Book 6
- Judging God
- Aristotle and Plotinus on being and unity
- Lectures on the Diencephalon
- Wars of the Americas: A Chronology of Armed Conflict in the Western Hemisphere, 1492 to the Present
Extra resources for A Higher Authority: Indigenous Transnationalism and Australia
It’s not their first time being in Arnhem Land. They represent their ancestors who have been coming to visit my ancestors a long time before any white faces arrived in this continent. We are celebrating this Garma, the topic is ‘Livelihood’. While our Indonesian friends and north-east Arnhem Landers have met for so many centuries, so many years, to trade and carry on this particular thing that we talk about here, at this Garma. 61 HigherAuthority01 32 26/6/06 3:45 PM Page 32 A Higher Authority The varied practices of classical transnationalism discussed so far can be seen very clearly in the shared history of the coastal Aborigines of northern Australia and the very different peoples living in regions to the north.
73 The Yolngu adopted Macassan material culture, including buffalo horn, tobacco and alcohol, and the Macassans’ dug-out canoe technology spread around the coast at the rate of 80–100 kilometres per generation. The Yolngu carved wooden representations of trepang, took Macassan place and personal names, and even made large representations of Macassan camps, which they sculpted into the environment with stones. 74 Aborigines valued highly the material they received. It was anthropologist Donald Thomson who first noticed the Yolngu ‘ceremonial exchange cycles’ between coastal and inland groups, arguing that it was the presence and contact of the Macassans that had shaped this cultural patterning of material and conceptual exchange.
The events of 22–23 January 1830 are particularly revealing: The natives, in attempting to answer my interrogatories, only perplexed me more and more. They evidently wished to explain something, by placing a number of sticks across each other as a kind of diagram of the country. It was, however, impossible to arrive at their meaning. They undoubtedly pointed to the westward, or rather to the south of that point, as the future course of the river; but there was something more that they were anxious to explain, which I could not comprehend … We had proceeded nine miles, when we were surprised by the appearance in view, at the termination of a reach, of a long line of magnificent trees of green and dense foliage.