Relevant bibliographies by topics / Aboriginal antiquity

Academic literature on the topic 'Aboriginal antiquity'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Aboriginal antiquity"

1

Downey, Allan. "Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender1." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 319–54. http://dx.doi.org/10.7202/1015736ar.

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The Native game of lacrosse has undergone a considerable amount of change since it was appropriated from Aboriginal peoples beginning in the 1840s. Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their absence from championship play the Aboriginal roots of lacrosse were zealously celebrated as a form of North American antiquity by non-Aboriginals and through this persistence Natives developed their own identity as players of the sport. Ousted from international competition for more than a century, this article examines the formation of the Iroquois Nationals (lacrosse team representing the Haudenosaunee Confederacy in international competition) between 1983-1990 and their struggle to re-enter international competition as a sovereign nation. It will demonstrate how the Iroquois Nationals were a symbolic element of a larger resurgence of Haudenosaunee “traditionalism” and how the team was a catalyst for unmasking intercommunity conflicts between that traditionalism—engrained within the Haudenosaunee’s “traditional” Longhouse religion, culture, and gender constructions— and new political adaptations.
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2

Nagle, Nano, Kaye N. Ballantyne, Mannis van Oven, Chris Tyler-Smith, Yali Xue, Duncan Taylor, Stephen Wilcox, et al. "Antiquity and diversity of aboriginal Australian Y-chromosomes." American Journal of Physical Anthropology 159, no. 3 (October 30, 2015): 367–81. http://dx.doi.org/10.1002/ajpa.22886.

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Stuart, John E. "The Antiquity of Chronic Ear Disease in Australian Aboriginal Children." Health and History 9, no. 2 (2007): 155–58. http://dx.doi.org/10.1353/hah.2007.0000.

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Stuart, John E. "The Antiquity of Chronic Ear Disease in Australian Aboriginal Children." Health and History 9, no. 2 (2007): 155. http://dx.doi.org/10.2307/40111580.

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Rossi, Alana. "Re-evaluating the antiquity of Aboriginal occupation at Mulka’s Cave." Australian Archaeology 78, no. 1 (June 2014): 39–46. http://dx.doi.org/10.1080/03122417.2014.11681997.

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Mowaljarlai, David, Patricia Vinnicombe, Graeme K. Ward, and Christopher Chippindale. "Repainting of images on rock in Australia and the maintenance of Aboriginal culture." Antiquity 62, no. 237 (December 1988): 690–96. http://dx.doi.org/10.1017/s0003598x00075086.

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Sandra Bowdler reported in the last issue of ANTIQUITY (62: 517–23) on the controversy surrounding the recent repainting of Wandjina figures on the rocks of the western Kimberley, northwest Australia. Here is an Aboriginal Australian's view of the repainting project and its significance, along with an explication and further discussion of implications.
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Flood, Josephine. "Culture in Early Aboriginal Australia." Cambridge Archaeological Journal 6, no. 1 (April 1996): 3–36. http://dx.doi.org/10.1017/s095977430000158x.

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On the basis of recent archaeological evidence it seems that humans first entered the Australian continent about 60,000 years ago. These first ocean-going mariners had a high level of technological and economic skill, and had spread right across Australia into a wide variety of environments by about 35,000 years ago. Pigment showing clear signs of use occurs in almost all Australia's oldest known occupation sites, and evidence of self-awareness such as necklaces and beads has been found in several Pleistocene rock shelters. Rituals were carried out in connection with disposal of the dead, for at Lake Mungo there is a 25,000-year-old cremation, and ochre was scattered onto the corpse in a 30,000-year-old inhumation. Complex symbolic behaviour is attested at least 40,000 years ago by petroglyphs in the Olary district, and other evidence suggests a similar antiquity for rock paintings. The special focus of this article is cognitive archaeology, the study of past ways of thought as derived from material remains, particularly the development of early Australian artistic systems.
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Lampert, R. J., and T. A. Konecny. "Aboriginal spears of Port Jackson type discovered—a bicentennial sequel." Antiquity 63, no. 238 (March 1989): 137–41. http://dx.doi.org/10.1017/s0003598x00075657.

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Notice was taken in ANTIQUITY last year of the Australian bicentennial, and in particular of the remarkable ‘art of the First Fleet’, the ethnographic record provided by the watercolour artists of the contact years around Botany Bay. This note, held over into the bicentennial-plus-one year, finds further insight by tying closer together the painter's record, the ethnographic collections, and the archaeological record.
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Berk, Christopher D. "Navigating cultural intimacy in Tasmanian Aboriginal public culture." Cultural Dynamics 32, no. 3 (March 7, 2020): 196–212. http://dx.doi.org/10.1177/0921374020909950.

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This article examines the utility of, and embarrassment around, strategic essentialism in Tasmanian Aboriginal public culture. My argument is informed by extensive participant observation in community-led education programs. Australia’s Tasmanian Aboriginal community has historically been defined by outsiders in terms of racial and cultural deficiencies. These judgments preceded and followed their supposed 1876 extinction. These education programs, catering primarily to elementary school students, idealized Tasmanian Aboriginal culture by emphasizing continuity and connection into deep antiquity. They also included moments in which private anxieties about essentialism, deficiency, and what I term their taxonomical fuzziness are made public. The delicate interplay between essentialism and private feelings about loss, appearance, and cultural inferiority is best understood in relation to Herzfeld’s “cultural intimacy.” I argue that approaching public culture through this concept forces researchers to engage with the pervasive fluency of stereotypes through which Native and Indigenous voices regularly must speak in order to be heard.
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10

Vest, Jay. "The Legend of Jump Mountain: Narrative Dispossession of the Monacan in Postcolonial Virginia." American Indian Culture and Research Journal 36, no. 3 (January 1, 2012): 99–116. http://dx.doi.org/10.17953/aicr.36.3.6jt8367282957424.

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In north central Virginia there is a local tale - The Legend of Jump Mountain, which purports to explain the origins of the Hayes Creek Indian Burial Mound. A highly romantic legend, it immortalizes post colonial intertribal warfare during the early nineteenth century while ignoring the antiquity of the mound and the local descendants of its aboriginal creators. It is not at all uncommon to find such romantic tales in Indian country where the Native people have become invisible and there remain significant tribal artifacts common to the landscape. However, the standing claim to authenticity remains a matter of significant concern. In this essay, the author considers the tale's effectiveness assessing Indian origins, local history and tribal heritages, as well as the implicit stereotypes and the romantic illusion that it may generate in the popular imagination.
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Books on the topic "Aboriginal antiquity"

1

Archaeology of the dreamtime: The story of prehistoric Australia and its people. Sydney: New York, 1995.

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2

Archaeology of the Dreamtime: Josephine Flood. Sydney, NSW: Collins Publishers Australia, 1989.

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Flood, Josephine. Archaeology of the dreamtime: The story of prehistoric Australia and its people. New Haven: Yale University Press, 1990.

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Flood, Josephine. Archaeology of the dreamtime: The story of prehistoric Australia and its people. Sydney, NSW: Angus & Robertson, 1999.

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5

Flood, Josephine. Archaeology of the dreamtime: The story of prehistoric Australia and its people. Marleston, S. Aust: J.B. Publishing., 2004.

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6

Traditions of De-coo-dah and antiquarian researches: Comprising extensive explorations, surveys ... the traditions of the last prophet of the Elk nation relative to their origin and use and the evidences of an ancient population more numerous than the present aborigines. New York: H. Thayer, 1986.

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Traditions of De-coo-dah and antiquarian researches: Comprising extensive explorations, surveys ... the traditions of the last prophet of the Elk nation relative to their origin and use and the evidences of an ancient population more numerous than the present aborigines. New York: H. Thayer, 1986.

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Traditions of De-coo-dah and antiquarian researches: Comprising extensive explorations, surveys ... the traditions of the last prophet of the Elk nation relative to their origin and use and the evidences of an ancient population more numerous than the present aborigines. New York: H. Thayer, 1986.

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Book chapters on the topic "Aboriginal antiquity"

1

Ross, Bruce. "The Songlines: Dreaming the Ancestors and Sustaining the World in Aboriginal Art." In Phenomenology/Ontopoiesis Retrieving Geo-cosmic Horizons of Antiquity, 665–72. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1691-9_49.

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Donald, Leland. "The Antiquity of Northwest Coast Slavery." In Aboriginal Slavery on the Northwest Coast of North America, 201–13. University of California Press, 1997. http://dx.doi.org/10.1525/california/9780520206168.003.0011.

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"10 The Antiquity of Northwest Coast Slavery." In Aboriginal Slavery on the Northwest Coast of North America, 201–13. University of California Press, 1997. http://dx.doi.org/10.1525/9780520918115-014.

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Valverde, Mariana, and Adriel Weaver. "‘The Crown Wears Many Hats’: Canadian Aboriginal Law and the Black-boxing of Empire." In Latour and the Passage of Law. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748697908.003.0005.

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In this ambitious but earthbound critique of the ‘black-boxing of empire’, Mariana Valverde and Adriel Weaver adroitly trace the construction and deconstruction of the spectral corpus mysticum in Canadian legal discourse. The authors interrogate the weird legal agency of the Crown in aboriginal rights cases, disclosing the relentless production of novelty concealed beneath the conservative image of a continuous, eternal office and recalling the Latourian lesson about law’s soi disant homeostatic character: ‘even in this case [in which legal principles are modified], it will only be a matter of making the body of legal doctrine still more coherent, so that, in the last analysis, nothing will really have budged.’ These cases, Valverde and Weaver show, contract into themselves Canada’s colonial/postcolonial histories and the full weight of its legal tradition’s contradictory commitments. The sovereign gesture of recognition, offered by way of the ‘honour of the Crown’, paradoxically deprives the aboriginal nations so recognised of their very claim to existence, their nationhood: ‘the Canadian state now has obligations of sovereign/royal honour toward all aboriginal peoples … but the naming of those obligations simultaneously performs a kind of re-coronation of the very colonial sovereign whose servants caused so much harm to aboriginal peoples over the centuries’. Valverde and Weaver allow us to linger on this troubling sense of the uncanny, of the historical deja vu or phantasm of repetition that takes on materiality in the bilateral movement of the Crown through the networks of public law. It is a phantasm that reappears in the discursive techniques of judges that are, in fact, elaborating and reinventing precisely the discretionary doctrinal construct (‘honour of the Crown’) that they claim, instead, to merely appeal to, hearkening to an eternal spring of sovereign virtue through the mists of antiquity.
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