"Holding Yawulyu is an historical account of Wirrimanu (Balgo), a profound insight into the pressures white culure exerts on Indigenous women and their law. It is a touching personal story of courage and resilience in the face of adversity. Zohl dé Ishtar presents an insightful analysis of competing interests that makes Indigenous and White interactions complex, often painful, and fraught problems."--Back cover.
This is an easily readable book that explores how Indigenous men understand their lives, their health and their culture. Using conversations, stories and art, the author shows how Kimberley desert communities have a cultural value and relationship described as kanyirninpa or holding. The author uses examples from Australian Rules football, petrol sniffing and imprisonment to reveal the possibilities for lasting improvements to men's health based on kanyirninpa's expression of deep and enduring cultural values and relationships. While young Indigenous men's lives remains vulnerable in a rapidly changing world, the author believes that an understanding of kanyirninpa (one of the key values that has sustained Aboriginal desert life for centuries) may provide the hope of change and better health for all. It also offers insights for all who wish to 'grow up' their young people.
This book examines how the women's movement is affecting traditional religions and civilizations throughout the world. It reviews cases of global impact in Hinduism, Buddhism, Taoism, Confucianism, Judaism, Christianity, Islam, and Australian aboriginal religion. This volume completes the trilogy devoted to women in world religions, edited by Arvind Sharma. The second book in the series is entitled Religion and Women. The present work surveys the position of women in the religious traditions covered in the first volume of the trilogy, Women in World Religions, placing these traditions in contemporary context.
This remarkable interdisciplinary collection spans twenty years of scholarship on Aboriginal religions. Contributors include Diane Bell, Ronald M. Berndt, Deborah Bird Rose, Frank Brennan, Max Charlesworth, Rosemary Crumlin, Norman Habel, Nonie Sharp, W. E. H. Stanner, Tony Swain and Peter Willis.
Supporting Vulnerable Performance Traditions: Keeping it Going in Contexts of Continuity and Change explores endangered forms of performance from across the world, and the aspirations of practitioners, community members and researchers to keep these traditions going. Readers are provided with an ethnographically rich focus on specific performance contexts in diverse cultural worlds, including case studies that cover: Irish traditional song, ritual performances from southern India, Aboriginal ceremonial songs from northern and central Australia, Latin Catholic rites in multicultural Australia, and Asian-Portuguese syncretic dance in Sri Lanka. With contributors who are all scholars and/or practitioners of music, dance and other temporal arts, this book offers an inside view on the importance of these traditions for peoples' expressions of their distinct cultural identities and assertions of their uniqueness. Supporting Vulnerable Performance Traditions contains essential insights into musical cultures in the context of continuity and change, and will be of interest to researchers and postgraduates of ethnomusicology, anthropology, performance studies and Asian studies, as well as music historians and practitioners, and musicians and culture bearers across the world.
Conducting cross-cultural research is rife with methodological, ethical and moral challenges. Researchers are challenged with many issues in carrying out their research with people in cross-cultural arenas. In this book, I attempt to bring together salient issues for the conduct of culturally appropriate research. The task of undertaking cross-cultural research can present researchers with unique opportunities, and yet dilemmas. The book will provide some thought-provoking points so that our research may proceed relatively well and yet ethical in our approach. The subject of the book is on the ethical, methodological, political understanding and practical procedures in undertaking cross-cultural research. The book will bring readers through a series of questions: who am I working with? What ethical and moral considerations do I need to observe? How should I conduct the research which is culturally appropriate to the needs of people I am researching? How do I deal with language issues? How will I negotiate access? And what research methods should I apply to ensure a successful research process? The book is intended for postgraduate students who are undertaking research as part of their degrees. It is also intended for researchers who are working in cross-cultural studies and in poor nations.
This handbook sets a new research agenda in community development. The contributors redefine existing areas within the context of interdisciplinary research, highlight emerging areas for community development related research, and provide researchers and post-graduate students with ideas and encouragement for future research activity. To do this, the editors have deliberately chosen to frame this book not through a traditional sociological lens of class, race and gender, but through a "Wicked Problems" framework. Drawing upon the work of 37 international authors, in diverse settings such as West Papua, Peru, the USA and Australia; and with methodologies equally as diverse, from case studies and interviews to the use of music and story-telling, this handbook focuses upon five Wicked Problems: forced displacement; family, gender and child related violence; indigenous marginalisation; climate change and food security; and human survival in the context of disaster and recovery work. By drawing together leading scholars from community development, social work and social policy, this handbook provides an up to the minute snapshot of current scholarship as well as signposting several fruitful avenues for future research. This book is both an invaluable resource for both scholars and practitioners and an indispensable teaching tool for use in the classroom and in the field.
Outstations, which dramatically increased in numbers in the 1970s, are small, decentralised and relatively permanent communities of kin established by Aboriginal people on land that has social, cultural or economic significance to them. In 2015 they yet again came under attack, this time as an expensive lifestyle choice that can no longer be supported by state governments. Yet outstations are the original, and most striking, manifestation of remote-area Aboriginal people’s aspirations for self-determination, and of the life projects by which they seek, and have sought, autonomy in deciding the meaning of their life independently of projects promoted by the state and market. They are not simply projects of isolation from outside influences, as they have sometimes been characterised, but attempts by people to take control of the course of their lives. In the sometimes acrimonious debates about outstations, the lived experiences, motivations and histories of existing communities are missing. For this reason, we invited a number of anthropological witnesses to the early period in which outstations gained a purchase in remote Australia to provide accounts of what these communities were like, and what their residents’ aspirations and experiences were. Our hope is that these closer-to-the-ground accounts provide insight into, and understanding of, what Indigenous aspirations were in the establishment and organisation of these communities. This volume will be a great addition not only to the origins and history of outstations, but in light of the closing of over 100 Aboriginal communities in Western Australia, it should be a required bedtime reading for all politicians across Australia. The contributors do not simply concentrate on the so-called outstations movement of the 1970s, but rather help the reader understand why in the 1930s, ‘40, ‘50s, and ‘60s, Aboriginal people moved away from cattle stations, missions and settlements to reconstruct their moral compass in settings which made more contemporaneous sense, not only to them but often to the whites who were there as well. —Professor Francoise Dussart, University of Connecticut.
