Relevant bibliographies by topics / Aboriginal Australian ceremonial routes

Academic literature on the topic 'Aboriginal Australian ceremonial routes'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Aboriginal Australian ceremonial routes"

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Norman, Heidi. "Aboriginal Worlds and Australian Capitalism." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.

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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.
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McGrath, Pam, and Emma Phillips. "Insights on end-of-life ceremonial practices of Australian Aboriginal peoples." Collegian 15, no. 4 (October 2008): 125–33. http://dx.doi.org/10.1016/j.colegn.2008.03.002.

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Tran, Ngoc Cao Boi. "RESEARCH ON THE ORIGINAL IDENTITIES OF SOME TRADITIONAL PAINTINGS AND ROCK ENGRAVINGS OF AUSTRALIAN ABORIGINAL COMMUNITIES." Science and Technology Development Journal 13, no. 3 (September 30, 2010): 43–57. http://dx.doi.org/10.32508/stdj.v13i3.2160.

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Different from many other communities, Australian aboriginal communities had lived separately from the rest of the world without any contact with great civilizations for tens of thousands of years before English men’s invasion of Australian continent. Hence, their socio-economic development standards was backward, which can be clearly seen in their economic activities, material culture, mental culture, social institutions, mode of life, etc. However, in the course of history, Australian aborigines created a grandiose cultural heritage of originality with unique identities of their own in particular, of Australia in general. Despite the then wild life, Aboriginal Art covers a wide medium including painting on leaves, wood carving, rock carving, sculpture, sandpainting and ceremonial clothing, as well as artistic decorations found on weaponry and also tools. They created an enormous variety of art styles, original and deeply rich in a common viewpoint towards their background – Dreamtime and Dreaming. This philosophy of arts is reflected in each of rock engravings and rock paintings, bark paintings, cave paintings, etc. with the help of natural materials. Although it can be said that most Aboriginal communities’ way of life, belief system are somewhat similar, each Australian aboriginal community has its own language, territory, legend, customs and practices, and unique ceremonies. Due to the limit of a paper, the author focuses only on some traditional art forms typical of Australian aboriginal communities. These works were simply created but distinctively original, of earthly world but associated with sacred and spiritual life deeply flavored by a mysterious touch. Reflected by legendary stories and art works, the history of Australian Aboriginal people leaves to the next generations a marvelous heritage of mental culture.
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Lazarus, Robert. "Circulating cassettes of ceremony: Indigenous peer-to-peer networks in Arnhem Land." Media, Culture & Society 44, no. 1 (January 2022): 141–60. http://dx.doi.org/10.1177/01634437211045543.

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During the late 1970s, audio cassette technology became freely available in the Northern Australian Aboriginal reserve of Arnhem Land. Made for easy production and dissemination, magnetic tapes were loaded into mobile decks by clan leaders and distributed across the region. The transfer of clan-based knowledge using tape technologies built a rich collection of cultural records featuring ceremonial activity. The focus of this paper is not the content – what was recorded, but how ceremonial leaders employed hundreds of tapes to produce documentation in specific ways. Media theory is placed in a non-western historical context. I examine how a cassette library built by Indigenous peer to peer networks in Arnhem Land documents the media culture of a ceremonial society. A theory of ceremonial communication systems displays Arnhem Lands continuous and contemporary media history. I argue the circulation of cassettes extends movable media traditions in Indigenous Australia and formats new media practices now occupied by digital devices.
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Wallis, Lynley, Bryce Barker, Heather Burke, Mia Dardengo, Robert Jansen, Dennis Melville, Geoffrey Jacks, Anthony Pagels, Andrew Schaefer, and Iain Davidson. "Huts and stone arrangements at Hilary Creek, western Queensland: Recent fieldwork at an Australian Aboriginal site complex." Queensland Archaeological Research 24 (March 20, 2021): 1–47. http://dx.doi.org/10.25120/qar.24.2021.3799.

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This paper reports on an Aboriginal site complex, incorporating hut structures, ceremonial stone arrangements, an extensive surface artefact assemblage of lithics and mussel shell, and a silcrete quarry, located along Hilary Creek, a tributary of the Georgina River in western Queensland, Australia. At least two phases of occupation are indicated. The most recent huts have their collapsed organic superstructure still present, while those of a presumably earlier phase are distinguished as bare, circular patches of earth which are conspicuous amongst the ubiquitous gibber, with or without stone bases, and lacking any collapsed superstructure. Immediately adjacent to the huts and also a few hundred metres away are clusters of small stone arrangements, and about 2 km to the southwest, along the same creekline, is another series of larger, more substantial stone arrangements; these features speak to the importance of the general Hilary Creek area for ceremonial purposes. Radiocarbon dating reveals use of the Hilary Creek complex dates to at least 300 years ago; the absence of any European materials suggests it was likely not used, or only used very sporadically, after the 1870s when pastoralists arrived in the area, and when traditional lifeways were devastated by colonial violence.
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place." Religions 9, no. 10 (September 21, 2018): 287. http://dx.doi.org/10.3390/rel9100287.

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This article builds upon a previous application of Nimi Wariboko’s “Charismatic City” proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit’s existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an “Acknowledgement to Country,” a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin’s Pentecostal “impulses” of “globalization,” “cultural fragmentation” and “world-making” can operate simultaneously within the ritual life of national churches.
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Conway, Rebecca. "Collaboration with the Past, Collaboration for the Future: Joseph Neparrŋa Gumbula’s Makarr-garma Exhibition." Preservation, Digital Technology & Culture 47, no. 3-4 (December 19, 2018): 115–32. http://dx.doi.org/10.1515/pdtc-2018-0015.

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AbstractThe Yolŋu elder and academic Joseph Neparrŋa Gumbula curated the exhibition, Makarr-garma: Aboriginal Collections from a Yolŋu Perspective (Makarr-garma), staged at the University of Sydney’s Macleay Museum from 29 November 2009 to 15 May 2010. This article describes this exhibition’s development and curatorial rationale. A product of his 2007 Australian Research Council (ARC) Indigenous Research Fellowship at the University, Makarr-garma reflected Gumbula’s Yolŋu philosophies as applied to collections in the Gallery, Libraries, Archives and Museums (GLAM) sector. Employing artworks, cultural objects, historic photographs, natural history specimens and his own manikay (songs), he framed this show as a garma (open) ceremonial performance that spanned an archetypal Yolŋu day. The exhibition was immersive and “culturally resonant” (Gilchrist, Indigenising), and provides intellectual and practical insights for the GLAM sector’s representation and management of Indigenous collections.
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Simpson, Bradley S., David J. Claudie, Nicholas M. Smith, Ross A. McKinnon, and Susan J. Semple. "Learning from Both Sides: Experiences and Opportunities in the Investigation of Australian Aboriginal Medicinal Plants." Journal of Pharmacy & Pharmaceutical Sciences 16, no. 2 (June 11, 2013): 259. http://dx.doi.org/10.18433/j31s4q.

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With one of the oldest surviving cultures in the world, Australian Aboriginal people have developed immense knowledge about the diverse Australian flora. Western scientific investigation of some Australian Aboriginal medicinal plants has demonstrated interesting pharmacological activities and chemistry, however the majority of these species have not yet been extensively examined. We argue that research that is locally initiated and driven by Indigenous traditional owners in collaboration with Western scientists has significant potential to develop new plant-based products. Locally driven medicinal plants research in which traditional owners work as researchers in collaboration with University-based colleagues in the investigation of medicines rather than “stakeholders” or “informants” is one model that may be used in characterising plants with the potential to be developed into sustainable plant-based medicinal products with commercial value. Our team has taken this approach in research located both on traditional homelands and in the laboratory. Research being conducted by the University of South Australia and Chuulangun Aboriginal Corporation has led to patent filing for protection of intellectual property associated with novel compounds and extracts with the potential for development through cosmetic, complementary medicine and pharmaceutical routes. Ongoing research is examining the commercial developmental pathways and requirements for product development in these spaces. This review will address the opportunities that might exist for working in partnership with Australian Indigenous communities, some of the scientific knowledge which has been generated so far from our work together and the lessons learnt since the inception of the collaboration between the Chuulangun Aboriginal Corporation and scientists from the University of South Australia. This article is open to POST-PUBLICATION REVIEW. Registered readers (see “For Readers”) may comment by clicking on ABSTRACT on the issue’s contents page.
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Judd, Barry. "Kapi Wiya: Water insecurity and aqua-nullius in remote inland Aboriginal Australia." Thesis Eleven 150, no. 1 (January 14, 2019): 102–18. http://dx.doi.org/10.1177/0725513618821969.

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Water has been a critical resource for Anangu peoples across the remote inland for millennia, underpinning their ability to live in low rainfall environments. Anangu biocultural knowledge of kapi (water) developed in complex ways that enabled this resource to be found. Such biocultural knowledge included deep understandings of weather patterns and of species behavior. Kapi and its significance to desert-dwelling peoples can be seen in ancient mapping practices, whether embedded in stone as petroglyphs or in ceremonial song and dance practices associated with the Tjukurpa. While in the past the sustainability of kapi was facilitated by mobility that spread human dependence on this resource across multiple sites, since the 1940s Anangu have been coerced by the settler-colonial state to live a sedentary lifestyle in remote communities such as Haasts Bluff, Papunya and Yuendemu. In many of these communities the supply of kapi is becoming increasingly insecure in terms of viability of supply, cost, quality and threats from mining. This paper provides a brief insight into how kapi has become devalued in the context of contemporary remote communities with particular reference to my area of expertise – Aboriginal identity, well-being and Australian sports.
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GAMMAGE, BILL. "Aboriginal Dreaming paths and trading routes: the colonisation of the Australian economic landscape - By Dale Kerwin." Economic History Review 64, no. 4 (October 3, 2011): 1419–20. http://dx.doi.org/10.1111/j.1468-0289.2011.00611_29.x.

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Dissertations / Theses on the topic "Aboriginal Australian ceremonial routes"

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Kerwin, Dale Wayne, and n/a. "Aboriginal Dreaming Tracks or Trading Paths: The Common Ways." Griffith University. School of Arts, Media and Culture, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070327.144524.

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This thesis recognises the great significance of 'walkabout' as a major trading tradition whereby the Dreaming paths and songlines formed major ceremonial routes along which goods and knowledge flowed. These became the trade routes that criss-crossed Australia and transported religion and cultural values. The thesis also highlights the valuable contribution Aboriginal people made in assisting the European explorers, surveyors, and stockmen to open the country for colonisation, and it explores the interface between Aboriginal possession of the Australian continent and European colonisation and appropriation. Instead of positing a radical disjunction between cultural competencies 'before' and 'after', the thesis considers how European colonisation of Australia (as with other colonial settings) appropriated Aboriginal competence in terms of the landscape: by tapping into culinary and medicinal knowledge, water and resource knowledge, hunting, food collecting and path-finding. As a consequence of this assistance, Aboriginal Dreaming tracks and trading paths also became the routes and roads of colonisers. This dissertation seeks to reinstate Aboriginal people into the historical landscape of Australia. From its beginnings as a footnote in Australian history, Aboriginal society, culture, and history has moved into the preamble, but it is now time to inscribe Aboriginal people firmly in the body of Australian history.
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Kerwin, Dale Wayne. "Aboriginal Dreaming Tracks or Trading Paths: The Common Ways." Thesis, Griffith University, 2006. http://hdl.handle.net/10072/366276.

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This thesis recognises the great significance of 'walkabout' as a major trading tradition whereby the Dreaming paths and songlines formed major ceremonial routes along which goods and knowledge flowed. These became the trade routes that criss-crossed Australia and transported religion and cultural values. The thesis also highlights the valuable contribution Aboriginal people made in assisting the European explorers, surveyors, and stockmen to open the country for colonisation, and it explores the interface between Aboriginal possession of the Australian continent and European colonisation and appropriation. Instead of positing a radical disjunction between cultural competencies 'before' and 'after', the thesis considers how European colonisation of Australia (as with other colonial settings) appropriated Aboriginal competence in terms of the landscape: by tapping into culinary and medicinal knowledge, water and resource knowledge, hunting, food collecting and path-finding. As a consequence of this assistance, Aboriginal Dreaming tracks and trading paths also became the routes and roads of colonisers. This dissertation seeks to reinstate Aboriginal people into the historical landscape of Australia. From its beginnings as a footnote in Australian history, Aboriginal society, culture, and history has moved into the preamble, but it is now time to inscribe Aboriginal people firmly in the body of Australian history.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Arts, Media and Culture
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Keller, Christiane. "'Nane Narduk Kunkodjgurlu Namarnbom' : 'This is my idea' : innovation and creativity in contemporary Rembarrnga sculpture from the Maningrida region." Phd thesis, 2006. http://hdl.handle.net/1885/151065.

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Books on the topic "Aboriginal Australian ceremonial routes"

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Aboriginal dreaming paths and trading routes: The colonisation of the Australian economic landscape. Brighton: Sussex Academic Press, 2010.

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2

Ancestral connections: Art and an aboriginal system of knowledge. Chicago: University of Chicago Press, 1991.

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Smallwood, Kerry Robin. The social and ceremonial roles of Warlpiri women as expressed through ethnology and Western Desert painting. 1995.

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1934-, Donovan Val V., Wall Colleen, and Arts Queensland, eds. Making connections: A journey along Central Australian Aboriginal trading routes. Brisbane: Arts Queensland, 2004.

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Making connections :: A journey along Central Australian Aboriginal traiding routes. Brisbane: Arts Queensland, 2004.

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Donava, Val, and Colleen Wall, eds. Making Connections: A journey along the Central Australian Aboriginal trading routes. Arts Queensland, 2004.

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Kerwin, Dale. Aboriginal Dreaming Paths and Trading Routes: The Colonisation of the Australian Economic Landscape. Sussex Academic Press, 2011.

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Sustaining Indigenous Songs: Contemporary Warlpiri Ceremonial Life in Central Australia. Berghahn Books, Incorporated, 2020.

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Art from Milingimbi. Art Gallery of New South Wales, 2016.

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10

Pearson, Michael, and Jane Lennon. Pastoral Australia. CSIRO Publishing, 2010. http://dx.doi.org/10.1071/9780643100503.

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Pastoral Australia tells the story of the expansion of Australia's pastoral industry, how it drove European settlement and involved Aboriginal people in the new settler society. The rural life that once saw Australia 'ride on the sheep's back' is no longer what defines us, yet it is largely our history as a pastoral nation that has endured in heritage places and which is embedded in our self-image as Australians. The challenges of sustaining a pastoral industry in Australia make a compelling story of their own. Developing livestock breeds able to prosper in the Australian environment was an ongoing challenge, as was getting wool and meat to market. Many stock routes, wool stores, abattoirs, wharf facilities, railways, roads, and river and ocean transport systems that were developed to link the pastoral interior with the urban and market infrastructure still survive. Windmills, fences, homesteads, shearing sheds, bores, stock yards, travelling stock routes, bush roads and railheads all changed the look of the country. These features of our landscape form an important part of our heritage. They are symbols of a pastoral Australia, and of the foundations of our national identity, which will endure long into the future.
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Book chapters on the topic "Aboriginal Australian ceremonial routes"

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Walker, Polly O. "Indigenous Ceremonial Peacemaking." In Advances in Public Policy and Administration, 299–319. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-3001-5.ch015.

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This chapter explores Indigenous conceptualizations of peace, focusing on some Native American, First Nations, Native Hawaiian, and Australian Aboriginal approaches, with an emphasis on peacemaking ceremonies. The author articulates some of the central tenets of Indigenous paradigms and explains how these shape historical and contemporary peacemaking, both among Indigenous peoples and between Indigenous and Western peoples. The ways in which colonialism has impacted Indigenous peacemaking are also explored, along with examples of the resilience of Indigenous approaches to peace. Finally, the chapter proposes ways in which “collaborations of integrity” have transformed contemporary conflicts by re-centering Indigenous peacemaking processes.
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