Early European contact in NSW; introduction of Christianity; Warangesda Mission near Darlington Point; Waradgeri at the mission; missionary work in Victoria in the 1850s & 60s; history of the various missionary efforts in Australia to 1880s; government policy in 1883; Maloga Mission Kamilaroi word list and paraphrase translations of folklore; Waradgeri word list.
The Aboriginal Australians first arrived on the continent at least 60,000 years ago, occupying and adapting to a range of environmental conditions—from tropical estuarine habitats, densely forested regions, open plains, and arid desert country to cold, mountainous, and often wet and snowy high country. Cultures adapted according to the different conditions and adapted again to environmental changes brought about by rising sea levels at the end of the last ice age. European colonization of the island continent in 1788 not only introduced diseases to which Aborigines had no immunity but also began an enduring and at times violent conflict over land and resources. Reconciliation between Aborigines and the settler population remains unresolved. This second edition of the Historical Dictionary of Australian Aborigines contains a chronology, an introduction, an extensive bibliography, and more than 300 cross-referenced entries on the politics, economy, foreign relations, religion, and culture of the Aborigines. This book is an excellent resource for students, researchers, and anyone wanting to know more about the indigenous people of Australia.
Skin Deep looks at the preoccupations of European-Australians in their encounters with Aboriginal women and the tropes, types, and perceptions that seeped into everyday settler-colonial thinking. Early erroneous and uninformed accounts of Aboriginal women and culture were repeated throughout various print forms and imagery, both in Australia and in Europe, with names, dates, and locations erased so that individual women came to be anonymized as 'gins' and 'lubras.' The book identifies and traces the various tropes used to typecast Aboriginal women, contributing to their lasting hold on the colonial imagination even after conflicting records emerged. The colonial archive itself, consisting largely of accounts by white men, is critiqued in the book. Construction of Aboriginal women's gender and sexuality was a form of colonial control, and Skin Deep shows how the industrialization of print was critical to this control, emerging as it did alongside colonial expansion. For nearly all settlers, typecasting Aboriginal women through name-calling and repetition of tropes sufficed to evoke an understanding that was surface-based and half-knowing: only skin deep. *** "Impressively researched, written, organized and presented...highly recommended for community and academic library Aboriginal Studies, Women's Studies, Australian Studies, and Colonial History reference collections." --Midwest Book Review, MBR Bookwatch: October 2016, Helen's Bookshelf [Subject: Cultural History, Aboriginal Studies, Women's Studies, Australian Studies, Colonial Studies]
Katie Langloh Parker was a white woman who notated the Aboriginal language Euahlayi and collected the legends from the Noongahburrahs in the latter decades of the nineteenth century. But her publication of the legends is controversial. There have been both critical and supportive critiques of her work, but little on the woman herself who accomplished something extraordinary as a nineteenth century squatter's wife in the outback.
Indigenous People, Crime and Punishment examines criminal sentencing courts’ changing characterisations of Indigenous peoples’ identity, culture and postcolonial status. Focusing largely on Australian Indigenous peoples, but drawing also on the Canadian experiences, Thalia Anthony critically analyses how the judiciary have interpreted Indigenous difference. Through an analysis of Indigenous sentencing remarks over a fifty year period in a number of jurisdictions, the book demonstrates how judicial discretion is moulded to dominant white assumptions about Indigeneity. More specifically, Indigenous People, Crime and Punishment shows how the increasing demonisation of Indigenous criminality and culture in sentencing has turned earlier ‘gains’ in the legal recognition of Indigenous peoples on their head. The recognition of Indigenous difference is thereby revealed as a pliable concept that is just as likely to remove concessions as it is to grant them. Indigenous People, Crime and Punishment suggests that Indigenous justice requires a two-way recognition process where Indigenous people and legal systems are afforded greater control in sentencing, dispute resolution and Indigenous healing.
