Australian Aboriginal Studies最新文献

From Samoa to CAEPR via Mumeka: the hybrid economy comes of age 从萨摩亚到经Mumeka的CAEPR:混合经济成熟了

Australian Aboriginal Studies Pub Date : 2016-01-01 DOI: 10.22459/CAEPR35.04.2016

Geoff Buchanan

引用次数: 4

Indigenous Participation in Australian Economies: Historical and Anthropological Perspectives 澳洲经济中的原住民参与:历史与人类学视角

Australian Aboriginal Studies Pub Date : 2013-09-22 DOI: 10.22459/ipae.12.2010

T. Rowse

{"title":"Indigenous Participation in Australian Economies: Historical and Anthropological Perspectives","authors":"T. Rowse","doi":"10.22459/ipae.12.2010","DOIUrl":"https://doi.org/10.22459/ipae.12.2010","url":null,"abstract":"Indigenous participation in Australian economies: historical and anthropological perspectives Ian Keen (ed.) 2010 ANU E Press, Canberra, xi+195pp, ISBN 9781921666865 (pbk) Indigenous participation in Australian economies Il: historical engagements and current enterprises Natasha Fijn, Ian Keen, Christopher Lloyd and Michael Pickering (eds) 2012 AN U E Press, Canberra, ISBN 9781921862830 (pbk) It is a strength of these two volumes that the terms 'participation' and 'economies' mean a variety of things. Indigenous Australians can participate both by producing goods and consuming them, by being employed, unemployed or self-employed, by receiving welfare payments, by producing and consuming within a neo-traditional milieu in a remote region or in a suburb of a city, by working under the supervision of a private boss or a public boss, and under Indigenous or non-Indigenous authority, by hunting, by gathering, by digging minerals or by torching the flora. One ethnographic tradition of research focuses on exchanges among Aborigines, in particular their 'moral economy' in which exchange enacts shared conceptions of relatedness and personhood. Ian Keen refers to Noel Pearson's distinction between the 'real' and 'artificial' economy (made, for example, in Pearson 2009:154-7) as an effort to continue such an Aboriginal understanding: that exchange is or should result in the reproduction of social commitment to Indigenous fellows (and, in Pearson's conception, to non-Indigenous Australians as well). In this conception, the 'economy' is 'society' examined from a certain point of view that highlights routinised exchanges; to exchange is to 'participate'. To get something for nothing is to be outside the exchanges that define economy and society. To the extent that one is supported by unconditional welfare payments, so this argument goes, is to be in an artificial (not 'real') economy and to be 'de-moralised'. To discover this congruence between the ethnographic tradition of writing about 'exchange' and Pearson's critique of 'passive welfare' is one of the rewards of reading Keen, the principal architect of these volumes. Of course, it is possible to dispute Pearson's argument that passive welfare demoralises. Those whose welfare entitlements have reduced their obligation to labour for money are prominent in Lorraine Gibson's ethnography of Wilcannia. As she observes, occupational identity is weak among these Aboriginal people; their sense of worth comes from their unpaid participation in networks of kinship and friendship. In their moral economy, a sense of vocation, career and occupational identity is spurned as a 'white' way of thinking. She reports these people as regarding it as unfortunate that 'coconut' Aborigines (2010, p.134) now think this way, gaining so much of their sense of personhood from their jobs. The culture that Gibson observes in Wilcannia can be seen as an internalised (or defiantly asserted) negative stereotype (the indolent black). Readi","PeriodicalId":45231,"journal":{"name":"Australian Aboriginal Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2013-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68729069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The arrogance of ethnography: Managing anthropological research knowledge 民族志的傲慢:管理人类学研究知识

Australian Aboriginal Studies Pub Date : 2010-09-22 DOI: 10.2139/SSRN.2239499

S. Holcombe

{"title":"The arrogance of ethnography: Managing anthropological research knowledge","authors":"S. Holcombe","doi":"10.2139/SSRN.2239499","DOIUrl":"https://doi.org/10.2139/SSRN.2239499","url":null,"abstract":"The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink — cultural translator and interpreter — and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ‘commons’, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ‘rights-based’ discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground.","PeriodicalId":45231,"journal":{"name":"Australian Aboriginal Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2010-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68020837","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 13

Invisible Invaders: Smallpox and Other Diseases in Aboriginal Australia, 1780-1880 [Book Review] 看不见的入侵者:1780-1880年澳大利亚土著居民的天花和其他疾病

Australian Aboriginal Studies Pub Date : 2003-01-01 DOI: 10.5860/choice.40-3431

D. Roberts

引用次数: 0

Understanding interaction in central Australia: An ethnomethodological study of Australian aboriginal people [Book Review] 理解澳大利亚中部的互动:对澳大利亚土著人的民族方法学研究[书评]

Australian Aboriginal Studies Pub Date : 1987-01-01 DOI: 10.2307/2071124

D. Rose

引用次数: 6

Pirri Graver Pirri Graver

Australian Aboriginal Studies Pub Date : 1985-01-01 DOI: 10.1007/978-3-030-58292-0_160605

J. Kamminga

引用次数: 14